Starter Points II - General Actions Servers Will Do (1 of 3)

Starter Points II - General Actions Servers Will Do (1/3)

Hello Everyone, 

This is the 2nd of my Starter points postings before I start delving into specific roles and EF Mass levels for all positions. Now that your mind is like a sharpened sword it is time to actually put yourself to use for serving the EF Mass. There are a number of general actions and things pertinent to all servers, regardless of the Mass Level done, and other skills for when you actually use specific items. 

General Poses, Bows, Movement, Etc. 

Sign of the Cross

Regular

Figure 1. Demonstration of making a TRUE sign of the cross. (36, Learning to Serve A Guide for Altar Boys)

So you may be asking, do I really have to teach this? "I've been doing this since I was a child" right? Well you might want to think again. Do you rush your sign of the cross? Did you see that this server has his left hand on his breast? Well skimming your SOTC in the EF won't cut it!

The way to do it in the EF, and should be done all the time, is:

• Keep the left hand flat and on your chest at all times. 
• Bring the right hand palm open fingers extended out and touch the forehead (1) at  in nomine Patri
• Bring the right hand down in a straight line, not fast, but at a nice speed, at et filio. (2)
• Bring the right hand to your left shoulder at et spiritu ... (3)
• now bring it to the right shoulder at a gradual speed at .... sancti, Amen. (4)

As to when to do this large crossing outside of the beginning and end of Mass, that will be covered with the individual Mass level known as the Low Mass.

During the Gospel
What is done during the Gospel is the same thing as in the Novus Ordo ... the three small crosses with your thumb of your right hand. You apply the same thing with the left hand as if it were a large crossing, that is you put it flat on your chest, and make the three crosses at the name of the author of the Gospel. You also say "gloria tibi domini" which is the Latin for what you say in English "Glory to you, O Lord."

Basic Positions

The Orans Position

So first and foremost, you, the EF server, have a default position when serving, be it kneeling or standing or bowing. That "stance" as it will, is your "Orans" position. Think of it like your basic horse-stance in Karate or fighting -ready stance in any martial art. From this stance you move, carry out motion, etc. in your duties, not to mention show reverence to our Lord at all times (and look reverent and holy, in service to the Lord, to the Laity). This is what the stance looks like from the book "Learning to Serve" by Fr. Charles Carmody

Figure 2: Basic Orans Position (32, Learning to Serve ...)

As you notice here, there are a number of things about the stance of importance:

HANDS: The most important feature, of which it is named "orans" are your hands. With regards to them:

• Your hands are folded, palms laid flat against each other, with your fingers extending from the breast/chest at a 45 degree angle. 
• Your hands are not to be too high or low. Don't let them droop or go near your mouth. (31-32, Learning to Serve A Guide for Altar Boys)
• Your right thumb is to be "crossed" over your left thumb, or placed on top of it to make what looks like an "X".
• WHY? Surinder S. Mundra, professional organist and pianist, and accomplished Gregorian choirmaster (& organizer) of St. Patrick's Gregorian & St. Issac Jogues Pickering Gregorian Choirs, states that the thumb cross is a sign of reverence. We as servers should be constantly meditating on the Crucifix (and thus our Lord's Passion, Death, and Resurrection)/Eucharist while we are serving. (personal communication, August 8, 2011)

Other parts of the body function as follows:

• HEAD: The head is kept straight with the eyes looking slightly down. (31, Learning to Serve ...). However, don't look like you are doing a moderate/profound bow with the head and looking at your hands. 
• BODY: The body is erect and the shoulders thrown back (31, Learning to Serve ...). No slouching or hunchback!
• FEET: The feet are kept together, except when in motion. When you are in motion, walk slowly and evenly. Don't wobble like a mound of gelatin/Jell-O (TM) (31-32, Learning to Serve ...)

Sitting Position

There is not much to sitting as an EF server, but to mention the following. If you are not holding a missal/missalette/Ordo in your hand to read the Scripture and its English/vernacular translation, your hands are to remain open and flat on your knees, your back is straight, and your head is erect and looking straight ahead at the altar. (e.g. Sermon). This is what it looks like from Carmody:

Figure 3: Sitting position for an EF (and should be an OF too!) altar server. (46, Learning to Serve ... )

While sitting, do attempt not to let your imagination run wild, and focus on everything around you. You may be required during a certain prayer to stand, kneel, or bow your head slightly while sitting. In addition, keep focus so you don't miss your cues in your serving position to do what you must at that part of the Mass. 

Kneeling Position

When you are to kneel, you do so on both knees, keeping your back erect and your buttocks off the back of your legs. If you are not carrying an object in your hands, then you are to keep them in the orans position at all times. While this should be enough to get the idea, I will take the courtesy of applying another Carmody picture:

Figure 4: Kneeling position for an EF (and should be an OF too!) altar server. (46, Learning to Serve ... )

Also while kneeling you might be required to do one of the three types of bows I will mention below. Do not let your hands go out of the orans position while kneeling. 

Bowing

Types of Bows

Simple/Slight/Head bow -

Figure 5. Head bow from Carmody (41, Learning to Serve ...)

The Simple/Slight/Head bow is a simple one, made with lowering the head down slightly. The majority of the bows made by the inferior ministers are of this type (37, The General Principles ...). The shoulders are not moved. Don't jerk your head quickly! Do it slowly but not too slowly. (40, Learning to Serve ...)

When should one do the Simple Bow? From Louis J. Tofari`s The General Principles of Ceremonies of the Roman Rite (37-38):

• When our Lord, Jesus Christ`s, full name is mentioned, whether the title of Lord is added. ``Christ`` alone does not merit a simple bow. This would include if it is used in the Epistles/Gospels. 
• During the Gloria Patri, up to "sicut erat."
• During the Gloria at these words: "in excelsis DEO (Deo only), adoramus te, gratias agimus tibi, Jesu Christe (see above), suscipe deprecationem nostrum, Jesu Christe (see above). 
• Every time the celebrant invokes ``Oremus``
• For the mane of Mary (the Mother of God) and the name of the Saint of the day. If however the name of another Mary occurs, or another saint of the same name, a bow is not made. Likewise, donèt bow if the name of the saint is mentioned in the title of the Epistle or Gospel on their feast day (e.g. don`t bow at Matthew, Mark, Luke, or John at the announcing of their Gospel. The crosses are the proper action). 
• During the Credo at these words: in Unum Deum (AT Deum), Jesum christum (if kneeling, a moderate bow is made while the celebrant genuflects while saying Et incarnatus est), and simul adoratur. 
• During the Preface at: gratias agamus Domino Deo Nostro (At Deo Only)
• During the entire recitation of the Agnus Dei. 
• At the name of the pontiff, our Holy Father. [As of present, this is Benedictus XVI.] 
• For the name of the local ordinary on the anniversary of his election and consecration. [For the archdiocese of Toronto, this is Thomas Collins who according to the diocesan website was consecrated/ordained to the Episcopate (or rank of Bishop) May 14, 1997. So on May 14 should a Mass be celebrated, you will bow at the mention of his name in the 2nd part of the Mass]. 
• During the Season of Lent for the Oratio super populum: A simple bow is made when the celebrant says Oremus, then again when he says Humiliate capita vestra Deo and holding the position until the prayer is concluded by the celebrant: "Per Dominum ..."

      There are also times when acting with sacred ministers that the server shall do a simple bow:

• Presenting the epistolaruim or the evangeliarium
• Presenting the crutes at the Offertory
• Any kind of Lavabo (washing of hands)
• Presenting the pax brede (Sign of peace, kind of like a fraternal bear hug) to someone in choir
• During the Ablutions 
• Reciprocating a bow to another minister of equal or higher rank if you are equal in rank or junior. 
• By the thurifer before he incenses an individual or a group, bowing first before the incensing, and after once done the action. 

Moderate/Shoulder Bow -

Figure 6. Shoulder bow from Carmody (41, Learning to Serve ...)

Both the head and shoulders are bent slightly. Again not to deeply, but proceed to bow at a gradual pace (40, Learning to Serve A Guide for Altar Boys). The Moderate bow is employed according to Tofari (40, The General Principles ...):

• Ex actu functionalis, to an altar where the Blessed Sacrament is not reserved. [Editorial note: If the church you have to serve at gave into the banality of the tabernacle not in the center of the Church, which is not indicated in Vatican II's documents, you would do a single genuflection at the altar regardless of the lack of the tabernacle there in the center.] 
• When kneeling, for words said aloud by the celebrant that require a genuflection for those standing (e.g. during the Credo at Et incarnatus est, for Flectamus genua on some Ember days and Lenter ferials).
• For the four genuflections of the Consecration action [before and after each raising of the host and wine to become the Body and Blood of Christ, the priest will make these single genuflections.]
• During Benediction when kneeling under the condition of coram Sanctissimo:
• Before rising to impose incense into the thurible
• Before and after incensing the Blessed Sacrament
• During the hymn Tantum ergo at the words, veneremur cernui. 

Profound/Heavy/Deep Bow - 

Figure 7. Deep bow from Carmody (41, Learning to Serve A Guide for Altar Boys)

This bow is dome from the waist (41, Learning to Serve ...). This bow is done by bowing head and shoulders at a 90 degree angle  This is done on specific occasions as an inferior minister (41, The General Principles ...):

• Before and after incensing the celebrant
• In conjunction with the celebrant (or deacon) before and after incensing the book of the Gospels. 

Genuflections (Including general Times to do so)

This is done generally, with no specific instances when:

• You process up the center of the body of the Church to the altar, done in synchronization/unison with the server beside you, or the priest
• ALWAYS, when you cross from one side of the altar to the other, due to the presence of the tabernacle. No central tabernacle due to sad "Spirit of Vatican II" altar arrangements? You STILL do a single genuflection to the center of the altar as it is out of reverence for where our Lord's presence will be during the Mass.
• Leaving the sanctuary to go into the sanctuary for whatever reason, even to blow your nose in tissues. You also do this upon returning to the sanctuary

Tofari in The General Principles ... (42-44) further adds:

• Specific objects that get a genuflection are: The Blessed Sacrament, a 1st class relic of the Passion exposed (e.g. an actual piece of the true cross, one of the Holy Nails or Thorns), a principal altar, and the cross during veneration on Good Friday
• When approaching or leaving the view of the altar
• When standing, for a word or phrase said aloud that requires a genuflection
• When the special rules for coram Sanctissimum apply. Translated means in the presence of the Most Holy, referring to when the Blessed Sacrament is exposed
• On Good Friday, to the cross from its veneration, inclusive to the Vigil of Holy Saturday, as this entire period is treated as in actu functionis, meaning "in the act of function" when a liturgical action is taking place, such as the Mass or the Triduum services. 

Types of Genuflections

Single Genuflection  

Figure 8. Single Genuflection using one knee (41, Learning to Serve ...)

The single genuflection is simple. One goes down on their right knee, keeping the left one upright, from a standing position. The server gets back up, but not like a spring, that is, quickly. Nor slowly (with exception to medical issues). The orans prayer position is maintained and the body remains straight. We do not make the sign of the cross in addition to the genuflection, as the genuflection itself suffices.   

Double Genuflection - 

Figure 9. Double Genuflection on two knees with moderate bow (41, Learning to Serve ...)

This is a more profound genuflection, which starts from the single genuflection position. This genuflection involved both knees planted on the ground, the servers' hands still in the orans position (unless carrying an object) and a moderate bow is made. 

When?

Since the double is not often used, Tofari (46-47, The General Principles ...) states that this less frequent type of genuflection is done by inferior minsters:

• When the condition Coram Sanctissimo exists with the blessed sacrament exposed, it is done 
• Outside liturgical functions/Ex actu functionis: when leaving or coming to the view of the altar, in the center of the altar, passing it "at the side,"or before ascending and after descending from the predella (actual altar steps) 
• During functions (e.g. Mass, Adoration and Benediction) or In actu functionis: Crossing the altar, coming or leaving the center to go to an outside point, on the sanctuary floor (in plano) before ascending, and after descending from the predella. 

Walking

- Whenever servers are walking, they should be not rushed, nor slow in their pace. They should be ever mindful of their presence in the sanctuary and in the House of the Lord. 

- When being paired up with another server (e.g. as acolytes, torch bearers ...), you should be of similar height, and should match each other's speed and actions. Your bows, reverences, walking speed, all should be done at the same speed and also at the same time. 

- NEVER, when walking, turn your back on the Blessed Sacrament. That includes going up and down steps. You may have to side-step or turn a certain way to avoid such a fault.  

Using Liturgical Items Generally (not Specific to Roles)

General Principles
Holding and Giving/Taking Items
- In general, when one is handling an item, they are to put it in the right hand only and to give it to the priest or other minister's right hand. I cannot explain why.
- The person will also receive whatever is being given to them in the right hand only.
- If the person must receive two objects (e.g. solo Low Mass server with cruets), then they take the first item with the right hand, transfer the first item to their left, and receive the 2nd item with their right hand.
- With certain items one will have to do a simple bow before and after (see simple bow under genuflections).
- Also on certain occasions, when dealing with the priest (Low and High Mass, and possibly Solemn and Pontifical depending on your role), you will have to kiss the item. (see kissing items below)

Kissing Items (Solita Oscula - ``With the usual kisses``)
- Kissing the item, or solita oscula in the Latin, is done generally, whenever items are presented to the celebrant/Priest.
- One kisses the items "... out of respect to the celebrants's anointed hands which are a source of blessing." (48, The General Principles ...).

- The general rules of the kissing are (48, The General Principles ...):

• Giving Objects: You are to kiss the object first, then the priest's hand.
• Receiving: Do the reverse of giving. Priest's hand first, then your received object.  

- The items that receive kissing/solita oscula and where to kiss are (48, The General Principles ...):

• Biretta: on one of the flat sides.
• Cruets: on the side of the cruet (but not the lip or handle)
• Aspergilium: on the handle. 
• Incense spoon: towards the end of the hanlde
• Thurible: on the disk where the chains are attached. 

- There are exceptions to the normal rules with specific items (49, The General Principles ...)

• Blessed candles (on the Feast of Candlemas/Purification of the Blessed Virgin Mary, February 2): You kiss the candle first, then the celebrant's hand. 
• Blessed Palm (Palm Sunday): Kiss the palm first, then the celebrant`s hand. 

- Solita Oscula is not performed on the usual items under the following conditions (49, The General Principles ...):

• Requiem Masses (including the Solemnity of All Souls) and funerals
• Ceremonies coram Sanctissimo
• In the presence of a greater prelate (e.g. a bishop is present in the choir, NOT as the main celebrant in a Mass)
• During the ceremonies of Good Friday

In higher forms of the Mass, you likely will not have to do the kissing because your items will be handed off to the deacon or the Master of Ceremonies. They will have to kiss. 

Specific Items
While candles and torches are for specific roles, with the acolyte candle being used over multiple levels of EF Masses, and the torches only for torch bearers in Solemn Masses or Missa Cantatas (rarely), I have placed the information here because you will eventually have to master being an acolyte as part of your training, or you will start out as a torch bearer should you begin altar serving as one.

Candles

Figure 10. Demonstration of carrying acolyte candles. (21, How to Serve in Simple, Solemn, and Pontifical Functions)

Above is a picture from Dom Britt`s book, demonstrating how the acolytes are to hold their candles. When holding the acolyte candles,

- The hand that holds the shaft is the hand of the side you are walking on. If you are walking on the right side of the pair of acolytes, that hand is higher. If you are the leftmost server, you hold the candle shaft with your left hand.

- The hand that holds the base of the candle is the side that is the most inward or closest to the center of the pair of servers. If you are on the right side, you hold the base with your left hand. If you are on the left side, hold the base with your right hand.

- The hand that holds the base of the candle, is to be placed gripping the bottom of the base. YOU DO NOT hold the shaft with both hands.

- If at any time for whatever reason, the servers switch their side in the pair of acolytes, then reverse your hand order to match your side.


Torches
[Editor's note. I am only covering how to hold a torch here. I will do the torch bearer role separately in its own posting.]

When one is holding a TORCH as a torch bearer, 

• It is treated as a one handed object. 
• The hand that carries the torch, holds them at the middle. The rule for the acolytes' higher hand, applies here. Anyone on the right side, holds them with the right hand, and the left side with the left hand. 
• The other hand, is held open and flat against the breast. This is an exception to the rule where usually it is the left hand only that lays flat against the breast. 

Communion Paten
- Like anything gripped with only one hand, you are to keep your left hand held against your chest, palm and fingers flat.
- You handle the paten in your right hand.
- You are to grip it firmly, but not to tight as to break the handle or stress your hand out.
- Hold the paten in your hand horizontally, similar to if you were gripping handlebars on a bicycle.
- Make sure that the plate part is facing upwards! If it looks like an "upside down frying pan" you don't have the right side facing up.

Cruets/Lavabo Bowl/Ablution (Finger) Towel
While not all roles in the Masses will handle the Cruets and lavabo items, I list this generally in this guide because someone, be it yourself in a Low Mass, or the server in the acolyte positions in higher masses, does handle these items. With all items, the general giving, taking, and kissing rules (where performed) apply.

- CRUETS (18, How to Serve ...): Hold them at the base, and the handles are turned towards the left, parallel with the end of the altar or the top step. The handle is not facing the priest. Both cruets are given with the right hand, and the 2nd cruet (if serving Low Mass alone) is transferred to the right hand before giving it. The Kissing/Solita Oscula rules apply to cruets.

- LAVABO BOWL: This is held in the left hand by the acolytes during all levels of the Mass after transfer from the right to the left. You do not kiss this item.

- ABLUTION/FINGER TOWEL: In Masses where two acolytes are present, this is carried by the server who is not doing the water and bowl. In a Mass with a solo acolyte, the ablution towel is to be placed folded over the left arm, which has the bowl in it. This is similar to a towel rack at home, or if you were a servant  presenting a towel for their master's hands (which you in a sense ARE doing, as you are serving the priest who is Alter Christus). However, I have seen a youtube video where either the ablution towel was somehow laid out on the lower right corner of the altar ahead of time, or the purificator was used. Consult your priest/celebrant and ask what they want you to do. Otherwise go with how the priest/the MC/head server has trained you to do.

Bells (New Addition 14/01/2013)
General Information
Bells are quite important in the Liturgy. They signal the beginning of Mass, and in both forms of the Roman Rite, critical points in the liturgy or actions.

While there might be some slight variations in rules for bell ringing during the Mass, there are are some general rules (76, Learning to Serve ...)

• Your ring should be firm and clear, not choppy
• Do not pick up the bell before you need to ring it [though picking it up slightly before needing it to be ready should be obvious], or it will ring when it shouldn't. 
• Do not smother the bell ring by placing it down quickly. Let the tone fade before replacing the bell on the step. 

When should I ring it?
The bells should be rung (23, How to Serve):

• At the Sanctus.
• For both Major Elevations
• Can be allowed to be rung at the Hanc Igitur when the priest spreads his hands over the chalice.
• Can also be rung during the Domine Non Sum Dignus said by the priest, usually once per D.N.S.D, but it should not be rung when the priest says these words before the distribution of Communion either during Mass or Outside Mass. 

The bells should NOT be rung:

• During a Low Mass while a High Mass is being sung in the same church
• Sundays either at the altar of exposition or any other altar when the Blessed Sacrament is exposed
• When a wedding or funeral is taking place, and you are serving a Mass at a side altar
• When the office is being recited in choir
• While the celebrant and sacred ministers are on the way to the altar for a Solemn High Mass, or are returning to the sacristy after it, nor when a procession is happening in the Church. 

Special Type of Bell????

Believe it or not, the EF has a prescribed type of bell by the rubrics of the Church. According to the Ritus Celebrandi VII, 8, the right bell is a small hand bell. Unfortunately, most parishes either don't know this, or go for a cheaper 3-4 belled set up, where the bells are laid out in a straight line or in a cross with a handle sticking out of the top. This diagram will show you the difference and what's the right bell for the EF:

Figure 11. Bell types for the EF Mass. The left bell is the standard type found in most parishes. They are permissible to use, but not rubically prescribed. The bell on the right, the simple hand bell, is the appropriate bell to use for the EF as it is rubically prescribed. 

How to Ring It?

Well you certainly don't want to be a noisy gong with that thing as St. Paul comments on in one of his Epistles. Also there IS a difference in the ring of the bells in the EF than what most Novus Ordo Masses do. Most OF Masses will ring it continuously till the priest puts down the Host/Blood and it will sound like "ding-a-ling-a-ling-a- ......" which in my opinion is quite annoying. In the EF Mass, each ring consists of  two simple tones that sounds like "Ring-Ring."

Robin Cheung, veteran server of the EF at St. Lawrence the Martyr Catholic Church, Scarborough, ON, provides in this video a demonstration of bell ringing in the EF, including how to hold the normally seen type of bell (the 4-bell cross one in figure 11). Robin also gives some verbal cues in this video (when you turn your volume up to maximum) as to how the bell is held at what part of the EF Mass and how to ring it:

Video from Robin's YouTube Channel: Altar Serving: Bell-Ringing 102

END of Starter Points II (1 of 2)

Next posting: Starter Points II - General Altar Knowledge that Servers Will Need (2/2) including setting up the Altar for Mass

Works Cited

Britt, Dom. Matthew. How to Serve in Simple, Solemn, and Pontifical Functions. 3rd ed. Tan Books and Publishers: U.S.A. 2008.

Carmody, Fr. Charles J. Learning to Serve A Guide for Altar Boys. Roman Catholic Books: Fort Collins, Colorado, U.S.A. 1961.

Tofari, Louis J. The General Principles of the Roman Rite for Inferior Ministers. Romanitas Press: Kansas City, MI, USA. 2008.

Mundra, Surinder S. Personal communication. St. Patrick's Catholic Church, Toronto, ON, CAN. August 8, 2011.

Small update: Small Report From Toronto Traditional Mass Society Immaculate Conception Mass

Hello Everyone.

This past Saturday, December the 8, 2012, it was the Feast of the Immaculate Conception of the Blessed Virgin Mary. This is in BOTH forms of the Roman rite, the Novus Ordo and Extraordinary Form/The Latin Mass.

One of the lay-organized Latin Mass initiatives, Toronto Traditional Latin Mass (formerly Una Voce Toronto) organized a Solemn Latin Mass in the Extraordinary Form in Mississauga at St. Joseph's Catholic Church. Here is the brief report from the president and choirmaster, David Anthony Domet with regard to the Mass, from their face book group page:

"Nearly 500 at the Solemn Mass for Our Lady's Immaculate Conception today at St. Joseph's, Streetsville organised with the assistance of Una Voce Toronto and the Knights of Columbus. After Mass a woman went up to the Pastor and said, "Father, can this happen more often, I thought that I was in heaven." Father replied, "My dear, that is exactly the point." And that friends, after honouring God is why we do this, to edify His people! Our Lady Immaculate, pray for us."

Here is a picture of the three clergy members from the Mass and perhaps what is the Master of Ceremonies, also from their Facebook page:

One can find the link to the Facebook group page, and more information including contact information for the president/organization under my "known Latin mass listings ..." tab on the right. The Facebook page name is "Latin Mass Toronto" though don't let that confuse you.

If anyone else would like to submit a more detailed report/pictures, feel free to send me an e-mail at the listed address in the "contact" page on the right of my main page. 

Pax, Julian. 

Basic Q and A for the Latin Mass Part II No. 3: Breakdown of the Parts of the Mass

Q and A Part II: What is Going On at the Latin Mass?

No. 3: From the Offertory to the Secret Prayer

NO. 3

II. Mass of The Faithful/Canons

A. Offertory to Preface

13. The offertory verse

14. The offertory of the Bread and Wine

15. The Incensing of the Offerings of the Solemn Mass

16. The Washing of the Hands

17. The Prayer to the Most Holy Trinity

18. The Orate Frates

19. The Secrets

13. The Offertory Verse (Antiphon)

Is this in the Novus Ordo? Yes, though it's not a verse, rather it's an offertory prayer, and well ... not the same as it is said and done in the Novus Ordo.

Cues for the Laity: You are sitting.

General Gist: After the priest does the Dominus Vobiscum, He'll say Oremus and turn to the altar. The Priest says the Verse/antiphon in a hushed/silent tone in the middle of the altar.

Reference:

• The offertory marks the beginning of the Mass of the Faithful. 
• It is a prayer recited by way of preparation for the oblation (119, The Latin Mass Explained). 

14. The Offertory of the Bread and Wine

Is this in the Novus Ordo? Yes. From an altar serving perspective, the carrying up of the other ciboriums, the bread and the wine in cruets, and the lavabo, or washing of the priests' hands are present (note: see how the OF comes from the EF? These actions are but a few minor examples of how the whole OF derives from the EF). 

Cues for the Laity: You will remain seated. 

General Gist: At this point in the Mass, as like the Novus Ordo, the gifts of the bread and wine are presented on the altar. Prayers and preparations take place, and the altar servers aid in this preparation (as mentioned above), as well as the clergy. During the Low Mass the priest will carry out all necessary preparatory actions. In the Solemn Mass, one will see the distinctions of each clergy member in their actions: The Deacon presents the Paten with the Host upon it to the priest as he cannot consecrate the Host (though he can carry the Holy Eucharist;) the sub-deacon remains further off from the celebrant. In the Solemn Mass, the deacon does the actual pouring of the wine into the chalice, while the sub-deacon will pour the water into the chalice (which is the highest functioning act he does in the Mass) (65, The Holy Mass).

In the Oblation of the Bread:

• Priest uncovers the Chalice and places it to his right. The chalice veil is removes and the server rings a bell to signal the congregation to unite with the priest in offering to God the gifts of bread and wine (120, The Latin Mass Explained). The pall is taken of the Chalice and stood up against the altar ledge.
• The Priest takes up the paten with the host and offers it up saying the "Suscipe, Sancte Pater" prayer.
• He makes the sign of the Cross with the paten, over the corporal (120, The Latin Mass Explained) (a 9-square unfolded cotton cloth), on which rests the host. 

In the Oblation of the Wine:

• The celebrant goes to the Epistle side of the altar, and pours the water and wine into the chalice from the cruets given by the altar servers (the altar servers kiss these cruets as a sign of love and respect for the sacred minister, the alter Christus.). The priest blesses the water cruet before taking it from the server. The priest says the "Deus, Qui Humanae prayer"
• Note: In Requiem Masses, the water is not blessed. 
• The priest returns to the middle of the Altar, the priest takes the chalice and offers it to God. 
• He makes the sign of the Cross with the chalice, and placing it on the corporal, he covers it with the pall. Bowing down he says the "In spiritu humilitatis" prayer. 
• The priest will then raise his eyes and extend his hands to ask God to sanctify and bless the sacrifice prepared in the glory of his name (23-25, Latin English Booklet Missal ...)

Reference:

• When the host is offered initially to the Eternal Father, it is not consecrated, but this host is immaculatam hostiam (without spot) where allusion is made to the victims [the young lambs] of the Old Testament, which were obliged without blemish, as they were a type of Our Lord, who was one day to appear before us as the Immaculatus. (63, The Holy Mass).
• The priest mentions in his offering of the bread also pro omnibus circumstantibus, that is on behalf of all here present. He also extends the sacrifice of the Mass to all Christians, living and dead to avail to us and them as a means to procure good things for man, as well as salvation (64, The Holy Mass).
• When the priest blesses the paten with the sign of the cross and places the Host on the Corporal, it expresses the identity existing between the Sacrifice of the Mass and that of Calvary. (65, The Holy Mass).  
• When Christ held the Passover Seder and instituted the Eucharist on that night, He himself mixed water with the wine, as the abstemious are wont to do, and the Church continues this custom (65, The Holy Mass).   

• The priest blesses only the water cruet, because 1) the wine represents Christ, Who needs no benediction. The water represents human nature, which, with its frailties, has great need of God's blessing. (121, The Latin Mass Explained; 67-68, The Holy Mass). This dual nature is beautifully clear in the Latin regarding Christ`s nature, in the prayer of the co-mingling of the water and wine. It is said ``Deus, qui humanae substantiar diginatem mirabiliter condidisti ...`` translated as ``O God, Who in creating mad didst exalt his nature very wonderfully ...`` This representation is found in the two liquids. 

• Further in the co-mingling prayer, it is asked that we are made to be participators of the Divinity of the Lord. Thanks to our Lord, Christ, we are able to participate in the Beatific Vision in Heaven where we`ll see God even as He sees Himself, and our state will be that of creatures placed immediately below the Divinity. The Holy church holds this Truth before our mental gaze. (67-68, The Holy Mass).

• The water is not blessed in Requiem Masses to show that the Church has no authority over the souls in Purgatory (68-69, The Holy Mass).
• During the ``Offremus`` prayer,  `the Holy church is thinking of that which this Chalice is to become: Christ`s blood. Only the accidents, the species or appearances, will remain [that is, what it physically looks like, and its molecular constitution of atoms in chemistry], but its Substance [what the thing IS] will give place to the Blood of the Lord. (70, The Holy Mass)
• The next prayer "in spiritu humilitas" has its Biblical origins in the words of the children in the furnace in the Book of Daniel Chapter 3 verse 39 and 40. 
• The final prayer, a benediction, starting with "Veni Sanctificator`` requests the Holy Spirit to operate in the sacrifice to be offered to the Lord. This is fitting to invoke the Holy Spirit who was involved in the production of our Lord, Jesus in the Virgin Mary`s womb. (73, The Holy Mass). 

15. The Incensing of the Altar in the Solemn Mass

Is this in the Novus Ordo? Rarely. Funerals, only the most solemn vernacular Novus Ordo Masses (of which the degree of solemnity depends on the pastor of the parish), and Latin Novus Ordo Masses. 

Cues for the Laity: You will remain seated until the altar server comes towards you after descending from the altar. You will stand up when he approaches, and bow with him before and after being incensed. This is only done in the Solemn level of the Mass.

General Gist: After the subdeacon has moved the missal, the thurifer and boat bearer will approach the side of the altar. Incense will be placed into the thurible from the boat that is handed to the deacon by the server. The celebrant will put this incense in. The celebrant will then take the thurible/censer and incense the altar in an orderly manner, including the following items while saying specific prayers: The bread and wine, the Crucifix and the altar itself (reciting psalm 140). If a bishop is present, He is incensed first to respect the hierarchy of the Church of which Jesus Christ is the head (where the Pope down to its Bishops are its Magisterial wielders). The priest will be incensed by the deacon with 3 double swings, the deacon with two double swings, the master of ceremonies with one double swing, and a single swing for each acolyte OR if groups of acolytes are together (e.g. a group of torch bearers), they will receive the same swings as the people: One swing to the center, one swing to the Epistle side (right) and one to the Gospel side (left).

Relevance:

Like in the first incensing of the Mass and before the Gospel:

• When the incensing of the altar occurs at the Solemn Mass, this takes one back to the Old Testament, Leviticus, when it is mentioned that incense was used in divine worship. The New Testament biblical reference for incense in the Mass comes from the book of Revelation/Apocalypse Chapter 8, verse 3, where he saw an Angel standing, with a golden censer, near the Altar, on which was the Lamb (Jesus) and 24 elders around him. The prayers of the Saints are symbolized by incense. (73-74, The Holy Mass)

• Since the Mass is our highest form of prayer, under our Holy Mother the Church that wishes to do as Heaven does (13, the Holy Mass) therefore the incense also symbolizes the priest's and our prayers going up to the Saints and the others in Heaven. 

• When the priest blesses the incense, it raises the incensing action to the supernatural order. (13, The Holy Mass)

In this specific instance of incensing:

• What is offered unto the living God: the bread and wine, and ourselves - This threefold gift unto God is incensed. We are incensed because all the faithful, through this offertorial act, have become holy unto God (25, Latin-English Booklet Missal... ; 927, The Daily Missal and Liturgical Missal ...)
• The Holy Church incenses the bread and wine as these gifts are now elevated above the order of common things. To show her reverence for them, Holy Church shed on them the perfume of her incense, as if she were doing so to Christ himself. (74, The Holy Mass). 

16. The Washing of the Hands/The Lavabo

Is this in the Novus Ordo? Yes. In the N.O. this is done after the water and wine, and some prayers of the priest at the altar. The Lavabo is when the priest says "Lord wash away my iniquities, and cleanse me of my sins."

Cues for the laity: Everyone still remains seated.

General Gist: The acolytes take the water cruet and bowl with a finger towel up to the priest on the altar. The Celebrant washes his fingers with the water and dries them off with a finger towel. 

Relevance:

• The Priest washes his fingers to symbolize the great purity and inner cleanliness of those who offer or participate in this great Sacrifice. (928, The Daily Missal and Liturgical Missal ...)
• It also is out of a spiritual necessity: the priest must purify himself yet more and more, as he advances in the Holy Sacrifice. One might also think of when the Disciples' feet were washed before institution of the Holy Eucharist that Passover night (78, The Holy Mass). 
• Appropriately chosen for this liturgical point/action is Psalm 25:6-12, beginning with Lavabo inter innocentes manus meas: et circumdabo altare tuum, Domine." This means I will wash my hands among the innocent: and I will encompass Thine altar, O Lord. This first word in Latin, is what gives this part of the mass its name, the Lavabo. 

17. The Prayer to the Most Holy Trinity

Is this in the Novus Ordo? Yes. This prayer is not sectioned and not obvious, but in every version of the Eucharistic Prayer (1-4) the last two major paragraphs are a Novus Ordo version of this prayer. It starts with "Grant also to us, when our earthly pilgrimage is done ..." and ends with "... all glory and honour is yours, for ever and ever, Amen."

Cues for the Laity: You are still sitting at all levels of the EF Mass.

General Gist: The priest bows down before the middle of the altar and says this prayer. "This majestic prayer of offering to the Most Holy Trinity states in detail the particular purpose for which the holy Sacrifice is offered." (27, Latin-English Booklet Missal ...)

Relevance:

• When the priest says ... hanc oblationem ... this is referring to a oblation. The oblation is presented to the Divine Majesty. He is presenting the Offering of the Great Sacrifice which is soon to be accomplished. 
• The Oblation is presented to the Holy Trinity in memory of the Passion, Resurrection, and Ascension of our Lord. (81, The Holy Mass). 
• In that memory of the Passion, Resurrection, and Ascension the priest is noting in saying this in prayer, without which he wouldn't be complete:
• Jesus suffered. This wasn't enough alone so, 
• Jesus died. His suffering and death constitute the Passion. In it he conquered the Devil's triumph over man in Adam's Fall. However, it would have been a true defeat for Christ, had he not:
• Resurrected. our Lord could not have remained on earth: until He opened Heaven and went there, there was no salvation for us. In doing everything, He attained for us our salvation. (81, The Holy Mass). 

• The Virgin Mary is mentioned in the prayer. This is because every mass brings glory to Our Blessed Lady, who is, herself, a whole World apart. She is raised even above the Angels because, she is the Masterpiece of God Himself. (82, The Holy Mass). She is rightfully given her due as the theotokos, the "God-bearer" in Greek, whom herself ascended into Heaven free of Original Sin. 
• John the Baptist is mentioned as he is the precursor to the Lord, and so our Church venerates him (83, The Holy Mass), the one who baptised (with water) and pronounced the coming of the Lord, before He came himself to be baptised. 
• The saints are also mentioned here, in reference to those Saints' relics who are part of the altar stone by which is placed into the altar, as well as all those who are part of the Holy Mass. (84, The Holy Mass)
• The rest of the words of the prayer, ``Ut illis ... In terris. Per eundem ...`` acknowledge that 
• The Mass gives glory to the Holy Trinity, The Blessed Virgin, and the Saints
• That the Mass is profitable to us in our salvation
• Acknowledges the memorial of the Saint whose day of commemoration it is, and all the Saints` intercession for us of our prayers in Heaven. 

18. The Orate Fratres

Is this is the Novus Ordo? Yes. This is the "Pray brethen, that my Sacrifice and yours ..." prayer. Thanks to the 3rd translation of the Roman Missal, it's almost a verbatim translation from the Latin. 

General Gist: The priest will kiss the altar, and turn towards the people, saying "Orate, Fratres" out loud, and turn around and say the rest silently. "Feeling his unworthiness, the priest turns to the people and asks for their prayers." (27, Latin-English Booklet Missal ...). You do not do the response as in the Novus Ordo, as that is left to the servers and the fellow clergy at the altar.

Cues for the Laity: In all levels of the EF Mass, you are still sitting.

Relevance:

• At this point of the Mass, it can be considered that the priest is now, after the Orate Fratres, entering the most solemn part of the Mass, like the priests of old entering the Holy of Holies in the Temple (125, The Latin Mass Explained). 
• This is in a sense a "farewell" as the priest is turning to the congregation for the last time in the Holy Mass, until the Sacrifice is consumed (125, The Latin Mass Explained; 85-86, The Holy Mass)
• The priest also mentions (though in silent tone) meum ac vestrum sacrificium "My sacrifice and yours." This denotes one sacrifice for both parties (Priest and Laity), with only the actions separate:
• Together: The Laity also have a role in the Priesthood, as says St. Peter, calling the Faithful a kingly Priesthood (1 Peter 2:9). (85, The Holy Mass) This has also been reaffirmed in Vatican II: "These faithful are by baptism made one body with Christ and are constituted among the People of God; they are in their own way made sharers in the priestly, prophetical, and kingly functions of Christ: and they carry out for their own part the mission of the whole Christian people in the Church and in the world. ("Lumen Gentium" #31)"
• In addition, The priest is the direct agent of the Sacrifice, but the people will also inherit the Sacrifice that belongs to them, as Jesus Christ instituted it for their profit (85, The Holy Mass). 

• Separate (in action only): The priest will be doing the actual consecrations and the like and acting in alter Christus while doing so. He speaks as if Jesus was there during the consecrations. The Laity do not share in doing this specific act on the altar, though they share in the actual Sacrifice as mentioned above. How they share in the Sacrifice (their sacrifice) is in the reply to the priest's urging, (86, The Holy Mass), uttered by the other clergy and the altar servers at the Altar
• [Novus Ordo sidenote: while this is not allowed in anything but a Missa Lecta form of the EF Low Mass, when partaking in the Novus Ordo, you get to actively respond, aloud, to the Priest's desire to partake in the sacrifice as Christians, via the response. Keep this in mind if you choose to partake in both forms of the Roman Rite to make this part more meaningful to you.] 

19. The Secret

Is this in the Novus Ordo? No.

Cues for the Laity: You will sit while the priest says the prayer in silent tone. When he does audible prayers and replies, after the servers'/clergy's first reply of "Amen", and before the priest says "Dominus Vobiscum," you will stand during a Missa Cantata and Higher Level EF Masses. Otherwise at the Low mass you remain sitting. 

General Gist: The Priest will say the "secret" prayer silently with outstretched hands. He will then conclude the prayer aloud with sentence and response between himself and the servers'/fellow clergy. He will not turn around to the people  for the Dominus Vobiscum this time around.

Cues for the Laity: Continue to do what you are doing from the Orate Fratres: Standing at Missa Cantata or Higher, sitting if Low Mass.

Relevance:

• The secret is not really a "secret" prayer, inasmuch as it refers to the fact that "oremus" is not preceding the rest of the words. (87, The Holy Mass)
• Secrets always correspond to the Collects of the Mass. They are the same in number, and refer to the same subject: the commemoration of the same solemnity or the intercession of the Saints mentioned in the collect (126, The Latin Mass Explained). 
• The conclusion of the last secret "Per omnia saecula saeculorum" is always said or sung aloud, forming the introduction of the Preface. (126, The Latin Mass Explained)

END PART II No. 3

Works Cited:
1. Moorman, Msgr. George J. The Latin Mass Explained. Tan Publishing: Charlotte, North Carolina, U.S.A. 2010.

2. Gueranger, D.P. The Holy Mass. Baronius Press Limited: London, United Kingdom. 2005.

3. Coalition in Support of Ecclesia Dei. Latin-English Booklet Missal for Praying the Traditional Mass. Coalition in Support of Ecclesia Dei: Glenview, Illinois, USA. 2008.

4. The Ordinary of the Mass. The Daily Missal and Liturgical Missal with Vespers For Sundays and Feasts From the Editio Typica of the Roman Missal and Breviary, 1962 With Supplements Containing The Additional Masses for Englang and Wales, Scotland, United States and Australasia. Summorum Pontificum Edition. Baronius Press: London. 2009. 

Off the Beaten Path: The Pope's Lenten Message from 2012: Good Info

Hello Everyone.

I don't know how I missed this, but one of my faith buddies told me to go read this. Wow! I can't believe the richness in what our Holy Father wrote in this passage. This is reprinted in full from the Vatican Website, but I felt should not be piece-mealed, but displayed here in its entirety, with specific parts emphasized in boldface that blew me away. Pax, Julian.

MESSAGE OF HIS HOLINESS
BENEDICT XVI
FOR LENT 2012

“Let us be concerned for each other,
to stir a response in love and good works” (Heb 10:24)

Dear Brothers and Sisters,

The Lenten season offers us once again an opportunity to reflect upon the very heart of Christian life: charity. This is a favourable time to renew our journey of faith, both as individuals and as a community, with the help of the word of God and the sacraments. This journey is one marked by prayer and sharing, silence and fasting, in anticipation of the joy of Easter.

This year I would like to propose a few thoughts in the light of a brief biblical passage drawn from the Letter to the Hebrews:“ Let us be concerned for each other, to stir a response in love and good works”. These words are part of a passage in which the sacred author exhorts us to trust in Jesus Christ as the High Priest who has won us forgiveness and opened up a pathway to God. Embracing Christ bears fruit in a life structured by the three theological virtues: it means approaching the Lord “sincere in heart and filled with faith” (v. 22), keeping firm “in the hope we profess” (v. 23) and ever mindful of living a life of “love and good works” (v. 24) together with our brothers and sisters. The author states that to sustain this life shaped by the Gospel it is important to participate in the liturgy and community prayer, mindful of the eschatological goal of full communion in God (v. 25). Here I would like to reflect on verse 24, which offers a succinct, valuable and ever timely teaching on the three aspects of Christian life: concern for others, reciprocity and personal holiness.

1. “Let us be concerned for each other”: responsibility towards our brothers and sisters.

This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (Populorum Progressio, 66).

Concern for others entails desiring what is good for them from every point of view: physical, moral and spiritual. Contemporary culture seems to have lost the sense of good and evil, yet there is a real need to reaffirm that good does exist and will prevail, because God is “generous and acts generously” (Ps 119:68). The good is whatever gives, protects and promotes life, brotherhood and communion. Responsibility towards others thus means desiring and working for the good of others, in the hope that they too will become receptive to goodness and its demands. Concern for others means being aware of their needs. Sacred Scripture warns us of the danger that our hearts can become hardened by a sort of “spiritual anesthesia” which numbs us to the suffering of others. The Evangelist Luke relates two of Jesus’ parables by way of example. In the parable of the Good Samaritan, the priest and the Levite “pass by”, indifferent to the presence of the man stripped and beaten by the robbers (cf. Lk 10:30-32). In that of Dives and Lazarus, the rich man is heedless of the poverty of Lazarus, who is starving to death at his very door (cf. Lk 16:19). Both parables show examples of the opposite of “being concerned”, of looking upon others with love and compassion. What hinders this humane and loving gaze towards our brothers and sisters? Often it is the possession of material riches and a sense of sufficiency, but it can also be the tendency to put our own interests and problems above all else. We should never be incapable of “showing mercy” towards those who suffer. Our hearts should never be so wrapped up in our affairs and problems that they fail to hear the cry of the poor. Humbleness of heart and the personal experience of suffering can awaken within us a sense of compassion and empathy. “The upright understands the cause of the weak, the wicked has not the wit to understand it” (Prov 29:7). We can then understand the beatitude of “those who mourn” (Mt 5:5), those who in effect are capable of looking beyond themselves and feeling compassion for the suffering of others. Reaching out to others and opening our hearts to their needs can become an opportunity for salvation and blessedness.

“Being concerned for each other” also entails being concerned for their spiritual well-being. Here I would like to mention an aspect of the Christian life, which I believe has been quite forgotten: fraternal correction in view of eternal salvation. Today, in general, we are very sensitive to the idea of charity and caring about the physical and material well-being of others, but almost completely silent about our spiritual responsibility towards our brothers and sisters. This was not the case in the early Church or in those communities that are truly mature in faith, those which are concerned not only for the physical health of their brothers and sisters, but also for their spiritual health and ultimate destiny. The Scriptures tell us: “Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still, teach the upright, he will gain yet more” (Prov 9:8). Christ himself commands us to admonish a brother who is committing a sin (cf. Mt 18:15). The verb used to express fraternal correction - elenchein – is the same used to indicate the prophetic mission of Christians to speak out against a generation indulging in evil (cf. Eph 5:11). The Church’s tradition has included “admonishing sinners” among the spiritual works of mercy. It is important to recover this dimension of Christian charity. We must not remain silent before evil. I am thinking of all those Christians who, out of human regard or purely personal convenience, adapt to the prevailing mentality, rather than warning their brothers and sisters against ways of thinking and acting that are contrary to the truth and that do not follow the path of goodness. Christian admonishment, for its part, is never motivated by a spirit of accusation or recrimination. It is always moved by love and mercy, and springs from genuine concern for the good of the other. As the Apostle Paul says: “If one of you is caught doing something wrong, those of you who are spiritual should set that person right in a spirit of gentleness; and watch yourselves that you are not put to the test in the same way” (Gal 6:1). In a world pervaded by individualism, it is essential to rediscover the importance of fraternal correction, so that together we may journey towards holiness. Scripture tells us that even “the upright falls seven times” (Prov 24:16); all of us are weak and imperfect (cf. 1 Jn 1:8). It is a great service, then, to help others and allow them to help us, so that we can be open to the whole truth about ourselves, improve our lives and walk more uprightly in the Lord’s ways. There will always be a need for a gaze which loves and admonishes, which knows and understands, which discerns and forgives (cf. Lk 22:61), as God has done and continues to do with each of us.

2. “Being concerned for each other”: the gift of reciprocity.

This “custody” of others is in contrast to a mentality that, by reducing life exclusively to its earthly dimension, fails to see it in an eschatological perspective and accepts any moral choice in the name of personal freedom. A society like ours can become blind to physical sufferings and to the spiritual and moral demands of life. This must not be the case in the Christian community! The Apostle Paul encourages us to seek “the ways which lead to peace and the ways in which we can support one another” (Rom 14:19) for our neighbour’s good, “so that we support one another” (15:2), seeking not personal gain but rather “the advantage of everybody else, so that they may be saved” (1 Cor 10:33). This mutual correction and encouragement in a spirit of humility and charity must be part of the life of the Christian community.

The Lord’s disciples, united with him through the Eucharist, live in a fellowship that binds them one to another as members of a single body. This means that the other is part of me, and that his or her life, his or her salvation, concern my own life and salvation. [Editorial note: Whoa! I never thought of the Eucharist in that way before ... ] Here we touch upon a profound aspect of communion: our existence is related to that of others, for better or for worse. Both our sins and our acts of love have a social dimension. This reciprocity is seen in the Church, the mystical body of Christ: the community constantly does penance and asks for the forgiveness of the sins of its members, but also unfailingly rejoices in the examples of virtue and charity present in her midst. As Saint Paul says: “Each part should be equally concerned for all the others” (1 Cor 12:25), for we all form one body. Acts of charity towards our brothers and sisters – as expressed by almsgiving, a practice which, together with prayer and fasting, is typical of Lent – is rooted in this common belonging. Christians can also express their membership in the one body which is the Church through concrete concern for the poorest of the poor. Concern for one another likewise means acknowledging the good that the Lord is doing in others and giving thanks for the wonders of grace that Almighty God in his goodness continuously accomplishes in his children. When Christians perceive the Holy Spirit at work in others, they cannot but rejoice and give glory to the heavenly Father (cf. Mt 5:16).

3. “To stir a response in love and good works”: walking together in holiness.

These words of the Letter to the Hebrews (10:24) urge us to reflect on the universal call to holiness, the continuing journey of the spiritual life as we aspire to the greater spiritual gifts and to an ever more sublime and fruitful charity (cf. 1 Cor 12:31-13:13). Being concerned for one another should spur us to an increasingly effective love which, “like the light of dawn, its brightness growing to the fullness of day” (Prov 4:18), makes us live each day as an anticipation of the eternal day awaiting us in God. The time granted us in this life is precious for discerning and performing good works in the love of God. In this way the Church herself continuously grows towards the full maturity of Christ (cf. Eph 4:13). Our exhortation to encourage one another to attain the fullness of love and good works is situated in this dynamic prospect of growth.

Sadly, there is always the temptation to become lukewarm, to quench the Spirit, to refuse to invest the talents we have received, for our own good and for the good of others (cf. Mt 25:25.). All of us have received spiritual or material riches meant to be used for the fulfilment of God’s plan, for the good of the Church and for our personal salvation (cf. Lk 12:21b; 1 Tim 6:18). The spiritual masters remind us that in the life of faith those who do not advance inevitably regress. Dear brothers and sisters, let us accept the invitation, today as timely as ever, to aim for the “high standard of ordinary Christian living” (Novo Millennio Ineunte, 31). The wisdom of the Church in recognizing and proclaiming certain outstanding Christians as Blessed and as Saints is also meant to inspire others to imitate their virtues. Saint Paul exhorts us to “anticipate one another in showing honour” (Rom 12:10).

In a world which demands of Christians a renewed witness of love and fidelity to the Lord, may all of us feel the urgent need to anticipate one another in charity, service and good works (cf. Heb 6:10). This appeal is particularly pressing in this holy season of preparation for Easter. As I offer my prayerful good wishes for a blessed and fruitful Lenten period, I entrust all of you to the intercession of Mary Ever Virgin and cordially impart my Apostolic Blessing.

From the Vatican, 3 November 2011

BENEDICTUS PP. XVI

Off the Beaten Path: Catholic Parenting Advice to raise Trad/True CATHOLIC not "c"atholic Children

Hello Everyone,

I am calling a new type of post on here "Off the Beaten Path". This is referring to something not specific to do with the Liturgy of the EF, or even Catholic Liturgy/Altar Serving, but an element of Traditional Catholicism that is pertinent to those of you who go to the EF or are Conservative (read: Practicing) Catholics.

While going through my Blogger feed, I managed to spot this link, from another of my blogs. In this article, the author gives solid advice to those of you who want to raise truly, Catholic, strong-minded children who are true to the faith. I felt this was relevant to post, because Traditional Catholics generally, do want to raise their children to be practising, Faithful, Catholic adults who won't be "c"atholics like their peers who say they are Catholic, and provide the poorest examples of Catholic identity and what it means to be Catholic, espousing contrary and heretical teachings that are opposite of the Church. We are also experiencing increasingly troubled times, with many people simply giving way to wanton desires and the competing interests of the World, the Flesh, and the Devil, regardless if they are baptized and confirmed "c"atholics.

Also as a small note, but important one, a good number of us young adult Catholics are waking up and being angry and disappointed that the True Faith was not taught to us by our teachers, our clergy, and especially our lukewarm parents. We want to correct this awful malady for our children so they do not wander aimless and moral-less/Christ-less in our future society. Thus, we young people want to know what we can do to change the sad hand dealt to us by our "role models" and parents, to fix this problem.

The link is found here: http://www.integratedcatholiclife.org/2012/11/randy-hain-raising-independent-catholic-kids-in-an-age-of-conformity-1/

Please read and enjoy. My commentary and the article might generate discussion/criticism, so if you choose to comment, construct it with prudence and temperance. Be warned: I am monitoring your responses and will block/not release content deemed to violate my blog rules in my first archived post on this blog. Be charitable, and pray before you write. That goes for parents and people on both sides of the Trad/Novus Ordo spectrum. And I will archive your postings on my gmail for future reference.

Pax Tibi Christi, Julian Barkin.

Announcement: Changes to Mass Times for Toronto Holy Family & St Vincent De Paul Masses

Hello Everyone.

I would like to update everyone with important changes to WEEKEND Mass times at the Oratory of St. Phillip Neri parishes in Toronto: Holy Family in Parkdale area, and St. Vincent De Paul in the Roncesvalles area. The Times, beginning this Sunday, for the Latin Masses in the 1962 EF, the 1st Sunday of Advent in the 2012-2013 Liturgucal Year have been changed to:

Holy Family Church, Parkdale (1372 King Street West)
Sundays
11:00 am: Solemn Latin Mass in EF/Usus Antiquor (Missa Cantata in Summer)

St. Vincent de Paul Parish (263 Roncesvalles Ave)
Sundays
9:30 am: Latin Low Mass in the EF/Usus Antiquor Mass

I will be updating this in my diocesan Mass page on the right side of the main page of my blog as well.

Pax, Julian.

Small Update for Solemn Latin Masses for Solemnities and Feast Day

Hello all. Just a small update here:

http://torontotlmserving.blogspot.ca/2012/09/latin-masses-for-solemnities-and-feast.html

All I did was add the posters to the Toronto Traditional Mass Society (Una Voce Toronto?) events. Still, if you got the time to venture out to Mississauga on Sat Dec 8 mid-morning, or all the way out to Kinkora in the dawn of the morning for the 5:30am special Rorate Mass, then do go! What better way to start your Advent season with two special Solemn TLMs.

Pax, Julian.

Latin Mass Serving 1: Starter Points I - General Disposition

Hello Everyone,

With sufficient progress through the Latin Mass Q and A of every major part, from start to finish, I now will be covering the focus of this blog: Latin Mass Serving.

So without further ado, lets begin. Now that you have a working knowledge of (most of) the parts of the Mass and where they are, we can now discuss specific things with regard to serving.

Starter Points I - General Disposition

What exactly do I mean about "general disposition?" What I mean is the frame of mind and action that a Latin Mass server (though it should be any altar server) should have when they are serving the Latin Mass, be they mentally, in practice, or actually serving. This includes social practices, actual general practices and mentalities. 

This first posting of two on "Starter Points" will focus on the general social practices and mindset a server should have with regards to the Latin Mass. The second part will focus more on specific actions, and if a part three is needed, it will be a further extension of the specific actions. 

Thoughts on Serving? What is so Important about my Serving?

Even before one steps into the parish sacristy, or even thinking about altar serving, what should we keep in mind? 

Christ actually provided the most perfect example of such serving of his Holy Father, when he washed the feet of the disciples prior to the Passover Seder. Instead of thinking about himself and just fulfilling his role of Passover leader, or host, he got down on his feet and washed them of his subordinates. Really??? This was quite revolutionary at the time on a societal level, but more importantly, being the Word of God made Flesh, He himself, sharing the same Divine Nature as our Father, and the Holy Spirit, HE gave us this example perfectly to demonstrate serving Him and His Holy Father. This is the example we must think of when we serve our Lord. We should also be carrying this example out to others whom we interact (though not to the point of extreme passivity and the sacrifice of our Faith). We do unto others as He did unto us, perfectly, while He was with us. 

May this also mean for you that when you serve, this is an outward expression of your heart and souls' desire to honour your Lord, Jesus Christ at the altar, who gave himself Body and Soul to you as a Holy Sacrifice of all time, to afford you the opportunity to be able to obtain eternal life with Him in Heaven. And so you thank him in your actions for that sacrifice, which you are so overjoyed and thankful to participate in, as the Mass is the Re-presentation of the Passion, Death, and Resurrection of our Lord, Jesus Christ. You should be thankful, even just to hold a candle as a torchbearer, all the way up to the Master of Ceremonies, to have but even a small part in gratitude to our Lord. We do so by aiding the Alter Christus, the Priest, to be able to carry out the highest form of prayer in the world, the highest way we humans can express our gratitude to our Lord.  

We should also think of others when we are serving, in a certain context. You, the altar server, act as an inferior minister without Holy Orders. As a layperson without such Orders, YOU ,are the representative for the laity in the pews in your actions, both men and women, offering the gratitude that I mentioned earlier to our Lord. 

Further, More specific Notes on the General Disposition an Altar Server Should Have

Further to what I have discussed, you likely now have questions about, how should I act? What should I do when I am with the other servers or at the parish? You want more specific questions answered so that you do not feel like a fish out of water. 

With some help from Fr. Charles Carmody and Dom Britt, I'll be glad to answer those questions, albeit many of Fr. Carmody's small points/lessons in his book Learning to Serve will be covered under much larger, general points here:

1. Of his non-mandatory or forced Activities (e.g. school, family duties, career) altar serving must become an essential priority and greatest honour for the server- Yes I realize that we have primary commitments in our lives we cannot simply cast off, that is school for a young boy/man till 16 years of age legally, and work for an adult that provides bread on the table and feeds their family. In fact, for a non-clerical or non-paid person to put altar serving above all other things in life may cause scandal or sin to someone (e.g. a father/mother in the Novus Ordo [Editorial note: not going to discuss this here nor let the post degrade to such a topic] or family member who is being depended upon for their livelihood or medical care chooses unemployment or reductions in needed finances to do altar serving, or gives more time to parish activities than their families). 

However, the rest of the time one has, should include, as the first and foremost activity, the service to the altar. "To be an altar boy is a great honor - the greatest honor that any Catholic boy [or man] can win for himself .... Before you begin, you should know that being an altar boy [or man] is going to demand your interest and a great deal of your time ... For these reasons, not just anyone can be an altar boy, but only those boys who make themselves worthy by prayer, long study, and all-around good behaviour." (5-6, Learning to Serve, A Guide for Altar Boys).

While Carmody goes further to state that altar serving should be the number one priority in a boys' life, the rest of what I have quoted is true. This IS a great honour in one's life, next to being able to be with our Father in Heaven in the Beatific Vision provided we not die in Mortal Sin. You are aiding in allowing to come forth, the greatest form of prayer in our life, that provides a taste of the Eternal, with all the angels and saints, but also being part of the re-presentation of the Lord's Passion, Death, and Resurrection. Not everyone, also, chooses or is made an altar server, so you are blessed. But do not think you are better than John or Jason, or even your female friends for altar serving, or even more "holy" or "good" than your friends in your class/life, that's prideful and selfish. However, it is honourable that you are choosing to participate in the manner you do, in the greatest event we have here in our earthly lives. 

In addition, yes it will take work! You can`t slack off as a server or take it haphazardly. Yes, some people learn certain skills faster than others, but some work is absolutely required to learn a skill! When you altar serve, you must attend practices (unless there is good reason for missing a practice), learn your rubrics/responses and continually read up on the subject matter required for mastery of your position. AND THIS WILL LIKELY INTERFERE WITH YOUR OTHER COMMITMENTS  For a young boy/teen, you might be faced with soccer, band practice, martial arts, or playing video games with your bro-skies every weekend. With adults, work can be somewhat draining, but other extra-work commitments and your family might be placed in front of you. If you cannot sever other commitments to do altar serving, or must attend to your primary non-disposable commitments, THEN DO NOT SERVE. This is not a half-commitment. If your serving society/group/parish does have some leeway or allowance for acceptable absence from the odd practice, then fine work within that boundary. If not, you will have to make that choice. Allow for others to take your stead in your place, or re-arrange for other servers to serve in your place. But if you cannot choose to commit, or cannot avail yourself of more important and vital priorities the majority of the time, then allow others who can to become servers. You still actively participate in the Mass when you pray with the priest, and through your missals/propers handouts. You don't need to be "doing" actions in the sanctuary to qualify as active participation (a sadly misunderstood concept thanks to the "Spirit of Vatican II").  

2a. The Altar Server must be serious about his duties in attitude and mind, including prior to serving, actually serving the Mass, and after serving the Mass. If you come in with an attitude of laxity, not caring much about your duties, then you will disrespect our Lord and the Holy Mass, especially the Extraordinary Form. This lack of caring includes boys rough-housing and joking around in the sacristy, casually going to the wash room during mass when it is not an emergency, not listening to MCs, priests, when training for Masses, etc.

Unfortunately, this is poorly exemplified in our Novus Ordo serving programs, as you might have experienced if you are "crossing the gap", or have witnessed servers on the altar. There are not many Masses where one can clearly see the Novus Ordo servers on the altar demonstrating reverence for our Lord, order, seriousness, etc. Many a time, one witnesses boredom, tiredness, fidgeting, etc. While I have sympathy for those who are starting out and are nervous, experiencing performance anxiety on the altar, I am referring to general, laxity in behaviour and attitude. However, this is not only contained to the Novus Ordo. Servers do this too in the EF, especially if they are young. The majority of the time though, this is visible in the Novus Ordo.

In fact, I sadly had to witness in the week of creating this post, a young adult altar server at a Novus Ordo mass in the city, serving with a goofy smile for the duration I was present, which made the Mass irreverant and a joke. This is not just a "Mass", or even a weekday Mass. Every time you do the Mass you should realize you are serving in what is the Re-presentation and Re-experience of the Passion, Death, and Resurrection of our Lord on the Cross!!! Do you think it is funny that he was whipped in a courtyard (watch this scene in Mel Gibson's Passion movie, I dare you), had a crown of pointed thorns on his head, nails driven through his hands, and experienced pain only imaginable to our minds? Maybe the Roman soldiers thought so, but we aren't brutish thugs like them, are we? NO! Every Mass should be approached in all seriousness at what you are aiding in. THIS IS NO JOKE!

In summary, if you are not mature enough or still in that goofy phase, please do not serve and make a mockery of the mass and your fellow altar servers. Spare those of us who are serious about honouring our Lord to do that work. We'll do the job properly while you go have fun at that jolly football game with your school-yard friends. But ask yourself when you want to act goofy and tackle your buddies, what, or who, is really honouring our Lord when Mass time comes?


2b. In all seriousness about his duties, the altar server should be FOCUSED in his carrying out and training for, the duty of altar serving. THIS IS AN ABSOLUTE MUST. Focus is essential in the altar server`s duty in carrying out the Mass.

Before the Mass is to be served:, you must be paying attention to your priest or instructor when they are telling you how to serve the mass (if what they are saying is rational, logical, and direct and not out-there crazy) because these are your actions in the assistance in the Holy Sacrifice in the Mass. While doing your practices, ask as many questions as possible, after you have gone over the Ordo/order of the EF liturgy, so you know what to do at what part.

Right before serving: Carry out your duties with reverence and quiet in setting up the sanctuary for the Holy Mass. Do not make awkward noise, nor too much with the liturgical items you are handling. Get assistance from older or fellow servers if you are not tall enough or strong enough to do it on your own. While in the Sacristy, NOW IS NOT THE TIME TO ROUGH-HOUSE WITH THOMAS FROM SCHOOL OR HAVE LONG WINDED CONVERSATIONS WITH OTHER PEOPLE.

Figure 1. Boys! This is exactly what NOT to do!!!! (95, Learning to Serve A Guide for Altar Boys)

Prior to Mass time, think that you are going to be re-experiencing and assisting in the Passion, Death, and Resurrection of your Lord, the highest form of prayer in the world and way we can thank our Lord for his Sacrifice, which gave us the ability to enter into Heaven with him, provided we are not in Mortal Sin. Say your vesting prayers with reverence and solemnity. Think of this as the higher form of an athlete doing his/her "rituals" before performing in the big game. Maybe Tim Tebow actually prays before his football games, but do you understand my analogy? It isn't just a pre-game ritual. That is what athletes do. YOU DO BETTER. It is preparing your frame of mind to serve the Priest (and other clergy) and our Lord and carry out your duties respectfully.

During the Mass: "The server should pay strict attention to the Mass he is serving, and no attention whatever to anything else that is going on ... Attention also implies that the server unite himself in thought and action as closely as possible to the priest whose Mass he is serving. When the priest makes the sign of the cross on himself [at various parts of the Mass] ... the server also signs himself. Nor should he neglect to bow his head when he hears the Holy Name of Jesus read or sung ...." (2, How to Serve) Always be concentrating on the fellow actions of your priest, clergy, MC, and fellow altar servers, as many a time, a specific Latin sentence, or a visual cue, might be a signal to do the same, or do your part. If you are unfocused, you will miss your part, and cranky pants liturgical sticklers will notice, and possibly insult you and your priest or server program (WHICH THEY SHOULD NOT BE DOING! IF YOU ARE NOT SERVING, BE SILENT AND ENJOY THE MASS! Allow the MC/priest/head server to fraternally correct other servers of the program you are not involved in or are leading).

In addition to what Dom. Britt says, do not be fidgeting, outwardly nervous, and stuttering or pausing on the altar. If you do make a mistake, at least correct it reverently, as if nothing catastrophic happened, for as they say, "the show must go on", and other servers and/or your MC might help in guiding you on correcting the mistake or do what you failed to do for you. Most importantly, and this I realize is quite challenging, is to keep your mind focused on everything in front of you, and not on your other activities or letting your imagination run wild. You WILL have to work on this skill, and you should be praying to the Lord to give you the graces and aid to increase the proficiency of your ability to focus.

After Mass: The same as before applies. Take down the sanctuary reverently, with zero, additional noise as possible. Also remember, just because the priest has said his final prayer to you in the sacristy, that does not mean you are free to shed your identity as an altar server. You are an altar server, from the very moment you sign up, to the very moment you retire, and even then, the dispositions, skills, and maturity you gain from serving, should stay with you for life and be externally present, 24 hours a day, 7 days a week..


3. An altar server knows his rubrics. Fr. Carmody: "Part of your job as an altar boy will be to learn the rubrics or rules for serving Mass and other services ... get this straight from the start .... you are supposed to serve according to the rubrics." (18, Learning to Serve, A Guide for Altar Boys). This means, you should know the general structure of the Ordo inside out. You should know at what part you are to do X when you are Tb, Th, Ac, MC, etc. You should even know the tail end of the priest's parts before your actions as whatever role so that your timing is concise and orderly, befitting the maximal devotion and respect to our Lord in his Holy Sacrifice on the Altar. This is where that preparation must come in. This may require you to devote an hour or two, outside of your normal duties and/or school subjects, to study such materials. It's not easy to learn a language that no one speaks as a vernacular, further to know more actions that are sadly not done in the Novus Ordo. This will take time. make sure to attend all the practices you can, serve when you can, study whatever materials you can grab, and if you can afford it, buy your own study materials. If you can't afford the materials, speak to your MC, priest, etc. and perhaps they can get you free materials or photocopy/print serving guides or let you borrow books to study up. And you should know this stuff well enough after a time, because it will come in handy with regard to my next point ...


4. Punctuality and "Being a Mintue-Man" - Punctuality is important. If you don't get to the Church at a certain time, you will be leaving a frustrated and angry sacristan/priest to set up the Mass for the EF. That's not fair that you are souring the priest's disposition in preparation for the Mass. Further, if you don't show up in time, the mass will start without you, and they will be a server short, have to make amends, or worse, if you are the only Low Mass server that day, Fr. gets the displeasure of serving alone on the altar. The priest serving alone is not the ideal situation. SO SHOW UP ON TIME, OR EARLY! In fact you might need to, in order to have last-minute questions and the like answered if you aren't confident in your serving.

So what if the other servers you serve with don't show up, and you get to church early? That's where this "minute-man" thing comes up. In Carmody's Learning to Serve, it comes from the 1776 war in the USA where men dropped what they were doing and picked up muskets to defend the colonists from the British when Paul Revere spread the news (61). Ok, I get that we are Canadians, and what does this have to do with altar serving? Well simple. Say you knew you aren't on this week, and Dave, Johnny, Bartholomew, and Sylvester are the non-MC servers. You know they have to be in the sacristy by 10:30 for their 11am Solemn TLM. You get there at 10:20am with your family, and you see only 3 of your compatriots show up. 1030 arrives, no Johnny. Well, you could just have a nice solemn TLM with your family, but why just do that? Could you not be doing more to serve the Lord and really be a team player for your fellow servers? That's where you should be a "minute-man", tell your family you'll see if they need help, ask the priest to substitute for your late/absent colleague, and go serve the greatest thing on earth! The Lord will surely see how you "came to bat" for him when you were not required to! Not to mention your colleagues (well most of them) and your parish clergy will be thankful you supported them. Furthermore, this will gain you social credit. When people see you are a team player, they'll be much more likely to substitute for you should you need an absolute favour/replacement in the future, or forgive you for your honest mistakes. Obviously if you are brand new and not skilled enough, it would be imprudent to do so, but after a while if you can even do the torch bearer or boat bearer position, or even be allowed in choir on the altar (to observe), do offer.

5. The altar server will keep his robes intact. Basically, keep your robes clean. Try your best not to get wax dripping from your candles on them. If your robes are not in good condition, and they are from a parish closet/stockpile, ensure to notify the priest or administrative staff (e.g. secretaries, lay sacristan) when they are in need of cleaning. Likely, the parish has a dry/cleaning or laundering procedure of a sort for ALL the robes in the parish, including the priests'. If they are YOUR own robes, make sure every once in a while they are dry cleaned or laundered, especially if they have wax or stains on it (e.g. charcoal). If they just smell of incense, I'd probably wait till a month or so of serving to get them dry-cleaned/laundered. It's not cheap doing it every week, unless your parents make a good living/have a career in business or a job where suits are the daily uniform.

6. An altar server must enjoy what he is doing, and be doing it for the right reasons. Obviously if you are just serving to gain community service hours for Confirmation/High school, or to make your parents proud or gain attention, those are terrible reasons to do the Latin Mass serving. The Lord is not stupid. He will see that is your true motivation in your heart, and will not be pleased at such. Your actions may even be held against you in your final judgement upon death. Judgement is one of the Four Last Things, by the way, and didn't get thrown out at Vatican II. He does not like liars.

Also, if you are not happy when you serve, then clearly something is wrong, be it due to politics, personal conflict, home issues, etc. Why should you come to the Lord with such a disposition? That is unfair to yourself, your server friends, the clergy, and your family, who are investing time and money for you. You should truly do what honours the Lord best. If you are able to produce beautiful art without vulgarity, honouring the talents your Lord gave you, and yet here you are serving when you aren't motivated to do so and are unhappy, then why aren't you honouring the Lord through your talents! Remember, EF serving is not for everyone and must be taken seriously. If this is not how the Lord calls you to honour him in action, then find and seek the best means to do so via your parents (if they are truly Catholic, and not just being "c"atholics who want you up there to make them proud), your priests, spiritual counsellors, wise and noble teachers, etc. Do altar serving because you feel called to serve the Lord and desire to do so through those means, or it allows you to pray and participate more effectively in the Liturgy of the Mass. If not, allow others who have that gift, calling, desire, etc. to do so. Do not feel it is your only respectable option to serve Him in action.

IN SUMMARY ... An Altar Server's General Disposition, When Serving the EF (and even the OF for that Matter) Includes:

1. Of his non-mandatory or forced Activities (e.g. school, family duties, career) altar serving must become an essential priority and greatest honour for the server.

2a. The Altar Server must be serious about his duties in attitude and mind, including prior to serving, actually serving the Mass, and after serving the Mass.

• 2b. In all seriousness about his duties, the altar server should be FOCUSED in his carrying out and training for, the duty of altar serving.

3. An Altar server knows his rubrics.

4. Punctuality and "being a Mintue-Man."

5. The altar server will keep his robes intact.

6. An altar server must enjoy what he is doing, and be doing it for the right reasons. 

I hope that this gives you an idea of how altar serving should be approached. It isn't just a normal Men's/Old Boy's social club. It is one of the greatest ways a young man (and/or woman in the OF, but this blog is about the EF) can honour our Lord, as he showed us how to, literally, serve Him and one another. 

Next time: Starter Points II - General Actions Servers Will Do (1 of 2(?) )

Pax Tibi Christi. Julian Barkin

Works Cited
1. Britt, Dom. Matthew. How to Serve in Simple, Solemn, and Pontifical Functions. 3rd ed. Tan Books and Publishers: U.S.A. 2008.

2. Carmody, Fr. Charles J. Learning to Serve A Guide for Altar Boys. Roman Catholic Books: Fort Collins, Colorado, U.S.A. 1961.

Announcement: Serving group Monthly Practice November 30, 2012, 8pm

Hello everyone.

If any of you have checked my "about" page, you would learn that I aided in helping to establish a serving group that meets monthly at St. Lawrence the Martyr Catholic Church, Scarborough, Ontario. The Church contains the diocese's 2nd major Latin Mass, parish-based initiative, outside of the Oratorian Fathers at St. Vincent De Paul/Holy Family Churches. Thanks to the permissions of SLTM's assigned Latin Mass Chaplain and their pastor, a site has been provided for a monthly altar servers practice. The Church is at 2210 Lawrence Avenue East, closest to Lawrence Ave. East and Kennedy Rd. It is accessible using TTC by taking transit to Kennedy Station and then a 43/43B bus to Lawrence Ave. E. and walking west for a short time to get to the Church.

I would like to announce that the next monthly practice for the serving group will be held on Friday, November 30, 8pm. If desired, you can also attend the Latin Low Mass which occurs on Fridays at 7pm. Some of our more experienced servers in our group are part of the regular contingent at SLTM, and thus you will be able to observe them serve the Mass.

If in all seriousness, you would like more information on the group, or would like to attend the next practice, contact me at torontotlmservers@gmail.com. If I cannot answer your questions directly, I will put you in contact with someone who will, either our Master of Ceremonies that aids us in training, or the Latin Mass chaplain of SLTM, who can answer some of your more dicey questions regarding the EF Mass or aspects of it.

Pax Tibi Christi, Julian Barkin

Small update: Things underway

Hello Everyone,

Yeah! I got to my booked time off this month. So now I'll get to some work on a couple of things on here:

1) I have begun work on Q and A on the Latin Mass Part II number 3. By the time that is complete, I'll be able to start working on individual sections for serving.

2) I think I've spent enough time on background that I will go ahead in a certain regard and start to delve into the more general aspects of serving and general tips. So while I do the Q and A post, I'll start compiling a general server's posting.

Time to get to work. Pax Tibi Christi, Julian.

A Very Good Homily on Traditionalism and our Passions

Hello Everyone,

As I was viewing my blog roll for my profile, I came across a posting, whereby the author has transcribed an excellent homily from an FSSP priest on traditionalism called "Dealing with Despair Over the State of the Church." It is found here on a blog from the USA called Philothea on Phire.

This is an excellent homily that covers many of the difficulties that traditional Catholics face in the practice of their Faith, especially when viewing the Church as a whole from a traditional Catholic perspective.Considering many traditional Catholics generally attend the Latin Mass or support it, I felt it was worthwhile to post on my Latin Mass serving blog as one of those occasional "other related matter" postings.

Do read this homily when you have a good 15-20 spare minutes in your day.

Pax, Julian Barkin.

Small update on Information on the Catafalque as Discussed in Latin Mass Week Follow Up

Hello Everyone.

If you recall in my St. Patrick's posting, if anyone, be they the Toronto Traditional Latin Mass - Una Voce Toronto (herein, TTMS-UVT) chapter themselves, or anyone who attended their All Saints and All Souls Masses, were to write a report, as well as any information on the catafalque in the All Souls Requiem Mass liturgy, I would link to that information.

While there no report yet on the actual Masses that took place, nor have I received anything in my e-mail, some of the full request has been accomplished, regarding the catafalque. President and choirmaster of TTMS-UVT, David Anthony Domet, on the TTMS - UVT official blog, has posted some information on the catafalque, including the candles that go around the catafalque. Turns out another online blogger, by the profile name Bear-I-Tone, has craftsman`s skills and was commissioned to make the candles for their All Souls Mass. It was a ``cool`` read to see the step-by-step process on the candle making (including the mind of the craftsman, in his personal reflection), as well as the information on the catafalque and candles from David.

Have a read for yourself at http://unavocetoronto.blogspot.ca/2012/11/catafalque-candles-for-requiem-mass.html and learn something new about the liturgical aspects of the Latin Mass.

Pax Tibi Christi, Julian Barkin.

P.S. Have a blessed and happy 25th Sunday after Pentecost, which by the way, requires you to hear the readings from the 6th Sunday after Epiphany for the liturgy.

Low Mass and the Image You Should Have of Our Beloved Latin Mass

Hello Everyone,

This is more of a small post to bring things to your attention regarding the Latin Mass:

1) Personal: I served my first ever Low Mass in the EF with fellow server, Robin L.M. Cheung, at St. Lawrence the Martyr last Tuesday morning at 11am. My preparation for one week, consisted of a couple of 2-server videos (one from the States and the other a poor quality version of their Friday evening Mass), a 2-server altar card from a British altar serving site, and whatever practice I could with responses (I was able to get non sum dignus and the Confiteor). In then end, save one notable directional mistake and some minor things, it actually wasn't all that difficult as I pictured it in my mind (thanks to a lot of cues and help from the server card and Robin).

I strongly encourage you all in our diocese (or wherever you read this) to go out and support the Traditional Latin Mass, especially its daily Low Masses. You will find comfort and solace in the silence and reverence displayed there. Please see the locations page for more information if you would like to attend St. Lawrence the Martyr's Masses or another Latin Mass location in the Archdiocese of Toronto.

I hope to, at a future date, conquer the Low Masses here on this blog in depth, as well as post some of the serving videos I took to be able to remember how to set up the priest's robes and also the altar. That is .... if I can figure out how to get video off of an Iphone.

2) This from Fr. John Zuhlsdorf: He mentions an account of a Latin Mass that took place at a Benedictine college where the Mass honoured American servicemen.  See the account here!

http://wdtprs.com/blog/2012/11/good-news-about-a-seminarian-and-a-great-tlm-for-veterans-day/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+wdtprs%2FDhFa+%28Fr.+Z%27s+Blog+-+What+Does+The+Prayer+Really+Say%3F%29

Here are the pictures of the Mass on Fr. Z's blog:

 

 

 

 

 

THIS LAST IMAGE, IS THE IMAGE OF WHAT SHOULD BE CONJURED IN THE MINDS OF ALL LATIN RITE CATHOLICS EVERYWHERE WHEN THEY THINK OF THE LATIN MASS !!!!!! It is not just some antiquated relic on a shelf or "not relevant to contemporary Catholic worship." oh no. It is strong and valiant! It is ever more relevant in our time where no one knows what a true Catholic is, nor do most Catholics know their faith and could explain it to someone. THIS FORM OF OUR LATIN RITE MASS, FOR ALL CATHOLIC MEN AND WOMEN, TRULY DEMONSTRATES OUR CATHOLIC IDENTITY AND OUR BELIEFS!

 

Everytime you think of the Latin Mass, think of this image. One of strength, honour to our Lord, and service to Him. Like these soldiers who serve North America, may we too serve Him, our Lord, who sacrificed Himself on the Cross for our eternal salvation. Serve him through the Latin Mass! While you may not be the acolyte in surplice and cassock on the altar, even by praying in the pews and following along in your Missals/handouts, you are serving Him with active participation in the Latin Mass in the Church Militant.

 

GO FORTH SOLDIERS!

 

3) Once I kick through these night shifts this weekend, I am going to be starting work on Part II No. 3 for the more detailed Q & A on the Latin Mass. By that time it`ll get to the end of Communion and then I will start to unleash on the altar serving aspects of the Latin Mass.

 

Pax Tibi Christi, Julian Barkin.