Makin' Mischeif.

By putting over 9000 uh... over 200 pieces of paper that say simply:

GAIAONLINE.COM
Go there! =D
NOW. D<

I put them on porches.I put them in doors I put them in mailslots, and boxes , on floors....
I hope to win a chyaku norisu scarf.

For Joe and Mary Catholic:

Lessons!

Votive office.

Of the precious blood. I don't know if it's approved, but hey, I found it.

Ad I Vesperis:
hymnus:

Festívis résonent cómpita vócibus,
Cives lætítiam fróntibus éxplicent,
Tædis flammíferis órdine pródeant
Instrúcti púeri et senes.

Quem dura móriens Christus in árbore
Fudit multíplici vúlnere sánguinem,
Nos facti mémores dum cólimus, decet
Saltem fúndere lácrimas.

Humáno géneri pernícies gravis
Adami véteris crímine cóntigit:
Adami intégritas et píetas novi
Vitam réddidit ómnibus.

Clamórem válidum summus ab æthere
Languéntibus Géniti si Pater áudiit,
Placári pótius sánguine débuit,
Et nobis véniam dare.

Hoc quicúmque stolam sánguine próluit,
Abstérgit máculas; et róseum decus,
Quo fiat símilis prótinus Angelis
Et Regi pláceat, capit.

A recto instábilis trámite póstmodum
Se nullus rétrahat, meta sed última
Tangátur; tríbuet nóbile præmium,
Qui cursum Deus ádjuvat.

Nobis propítius sis, Génitor potens,
Ut, quos unígenæ sánguine Fílii
Emísti, et plácido Flámine récreas,
Cæli ad cúlmina tránsferas. Amen.

Ant: Quis est iste qui venit de Edom tinctis véstibus de Bosra? iste formósus in stola sua.

Dixit Dóminus Dómino meo:*
«Sede a dextris meis,
donec ponam inimícos tuos*
scabéllum pedum tuórum».
Virgam poténtiæ tuæ emíttet Dóminus ex Sion:*
domináre in médio inimicórum tuórum.
Tecum principátus in die virtútis tuæ,†
in splendóribus sanctis,*
ex útero ante lucíferum génui te.
Iurávit Dóminus et non pænitébit eum:*
«Tu es sacérdos in ætérnum
secúndum órdinem Melchísedech».
Dóminus a dextris tuis,*
conquassábit in die iræ suæ reges.
De torrénte in via bibet,*
proptérea exaltábit caput.

Ant: Quis est iste qui venit de Edom tinctis véstibus de Bosra? iste formósus in stola sua.

Ant: Ego qui loquor justítiam et propugnátor sum ad salvándum.

Confitébor Dómino in toto corde meo,*
in consílio iustórum et congregatióne.
Magna ópera Dómini,*
exquirénda ómnibus, qui cúpiunt ea.
Decor et magnificéntia opus eius,*
et iustítia eius manet in sæculum sæculi.
Memóriam fecit mirabílium suórum,*
miséricors et miserátor Dóminus
Escam dedit timéntibus se;*
memor erit in sæculum testaménti sui.
Virtútem óperum suórum annuntiávit pópulo suo,†
ut det illis hereditátem géntium;*
ópera mánuum eius véritas et iudícium.
Fidélia ómnia mandáta eius,†
confirmáta in sæculum sæculi,*
facta in veritáte et æquitáte.
Redemptiónem misit pópulo suo,*
mandávit in ætérnum testaméntum suum.
Sanctum et terríbile nomen eius.*
Inítium sapiéntiæ timor Dómini,
intelléctus bonus ómnibus faciéntibus ea;*
laudátio eius manet in sæculum sæculi.

Ant: Ego qui loquor justítiam et propugnátor sum ad salvándum.

Ant:Pater per sánguinem crucis Christi, pacificávit sive quæ in terris, sive quæ in cælis sunt.

Christus Iesus, cum in forma Dei esset,*
non rapínam arbitrátus est esse se æquálem Deo,
sed semetípsum exinanívit
formam servi accípiens,†
in similitúdinem hóminum factus;*
et hábitu invéntus ut homo,
humiliávit semetípsum†
factus obœdiens usque ad mortem,*
mortem autem crucis.
Propter quod et Deus illum exaltávit†
et donávit illi nomen,*
quod est super omne nomen,
ut in nómine Iesu omne genu flectátur
cæléstium et terréstrium et infernórum
et omnis lingua confiteátur:*
«Dóminus Iesus Christus!»,
in glóriam Dei Patris.

Ant:Pater per sánguinem crucis Christi, pacificávit sive quæ in terris, sive quæ in cælis sunt.

Lectio brevis: 1Petr.1; 18-21
Scientes quod non corruptibilibus argento vel auro redempti estis de vana vestra conversatione a patribus tradita, sed pretioso sanguine quasi Agni incontaminati et immaculati Christi, praecogniti quidem ante constitutionem mundi, manifestati autem novissimis temporibus propter vos, qui per ipsum fideles estis in Deum, qui suscitavit eum a mortuis et dedit ei gloriam, ut fides vestra et spes esset in Deum.

Resp.Brev.
V. Redemísti nos, Dómine*in sánguine tuo.
R, Redemísti nos, Dómine* in sánguine tuo.
V.Et fecísti nos Deo nostro regnum.
R. In sánguine tuo.
V.Gloria Patri.
R. Redemísti nos, Dómine*in sánguine tuo.

Ad Magnif.Ant: Accessístis ad Sion montem, et civitátem Dei vivéntis, Jerúsalem cæléstem, et Testaménti novi mediatórem Jesum, et sánguinis aspersiónem mélius loquéntem quam Abel.

Preces:

Preces nostras committámus illi qui potens est salvos perfécte fácere omnes accedéntes per Ipsum ad Patrem, et supplíciter dicámus: Exáudi, Dómine, oratiónem nostram.
Christe, usque ad mortem obœdiens facte,
-da ut Ecclésia tua dócilis sit actióni Spíritus tui.
Christe, Via, Véritas et Vita,
-sanctífica sacerdótes tuos in veritáte.
Christe, Fili Dei vivéntis, supplíciter te rogámus,
-cunctis nobis dona spíritum Filiórum Dei Patris nostri.
Christe Iesu, Patris glorificátor,
-fac ut semper quærámus ante ómnia Regnum Dei.
Christe Deus, Vita et Resurréctio nostra,
-fac ut fratres nostros iam mórtui intueántur glóriam vultus tui.
Pater noster.
Oratio:

Deus, qui pretióso Unigéniti tui Sánguine univérsos hómines redemísti, consérva in nobis opus misericórdiae tuae, ut, nostrae salútis mystérium iúgiter recoléntes, eiúsdem fructum cónsequi mereámur. Per Dóminum.

Ad Laudes:

Salvéte, Christi vúlnera,
Imménsi amóris pígnora
Quibus perénnes rívuli
Manant rubéntis sánguinis.

Nitóre stellas víncitis
Rosas odóre et bálsama,
Prétio lapíllos Indicos,
Mellis favos dulcédine.

Per vos patet gratíssimum
Nostris asylum méntibus;
Non huc furor minántium
Umquam penétrat hóstium.

Quot Jesus in prætório
Flagélla nudus éxcipit!
Quot scissa pellis úndique
Stillat cruóris gúttulas!

Frontem venústam, proh dolor!
Coróna pungit spínea,
Clavi retúsa cúspide
Pedes manúsque pérforant.

Postquam sed ille trádidit
Amans volénsque spíritum,
Pectus ferítur láncea,
Geminúsque liquor éxsilit.

Ut plena sit redémptio,
Sub torculári stríngitur;
Suíque Jesus ímmemor,
Sibi nil resérvat sánguinis.

Veníte quotquot críminum
Funésta labes ínficit;
In hoc salútis bálneo
Qui se lavat, mundábitur.

Summi ad Paréntis déxteram
Sedénti habénda est grátia,
Qui nos redémit sánguine,
Sanctóque firmat Spíritu. Amen

Ant: Ideo sunt * ante thronum Dei et sérviunt ei die ac nocte.
Ps.62
Deus, Deus meus es tu,
ad te de luce vigilo.
Sitivit in te anima mea,
te desideravit caro mea.
In terra deserta et arida et inaquosa,
sic in sancto apparui tibi,
ut viderem virtutem tuam et gloriam tuam.
Quoniam melior est misericordia tua super vitas,
labia mea laudabunt te.
Sic benedicam te in vita mea
et in nomine tuo levabo manus meas.
Sicut adipe et pinguedine repleatur anima mea,
et labiis exsultationis laudabit os meum.
Cum memor ero tui super stratum meum,
in matutinis meditabor de te,
quia fuisti adiutor meus,
et in velamento alarum tuarum exsultabo.
Adhaesit anima mea post te,
me suscepit dextera tua.

Ant: Ideo sunt * ante thronum Dei et sérviunt ei die ac nocte.

Ant: Ipsi vicérunt dracónem propter sánguinem Agni et propter testaméntum Verbi sui.

Benedícite, ómnia ópera Dómini, Dómino,*
laudáte et superexaltáte eum in sæcula.
Benedícite, cæli, Dómino,*
benedícite, ángeli Dómini, Dómino.
Benedícite, aquæ omnes,
quæ super cælos sunt, Dómino,*
benedícat omnis virtus Dómino.
Benedícite, sol et luna, Dómino,*
benedícite, stellæ cæli, Dómino.
Benedícite, omnis imber et ros, Dómino,*
benedícite, omnes venti, Dómino.
Benedícite, ignis et æstus, Dómino,*
benedícite, frigus et æstus, Dómino.
Benedícite, rores et pruína, Dómino,*
benedícite, gelu et frigus, Dómino.
Benedícite, glácies et nives, Dómino,*
benedícite, noctes et dies, Dómino.
Benedícite, lux et ténebræ, Dómino,*
benedícite, fúlgura et nubes, Dómino.
Benedícat terra Dóminum,*
laudet et superexáltet eum in sæcula.
Benedícite, montes et colles, Dómino,*
benedícite, univérsa germinántia in terra,
Dómino.
Benedícite, mária et flúmina, Dómino,*
benedícite, fontes, Dómino.
Benedícite, cete et ómnia
quæ movéntur in aquis, Dómino,*
benedícite, omnes vólucres cæli, Dómino.
Benedícite, omnes béstiæ et pécora, Dómino,*
benedícite, fílii hóminum, Dómino.
Bénedic, Israel, Dómino,
laudáte et superexaltáte eum in sæcula.
Benedícite, sacerdótes Dómini, Dómino,
benedícite, servi Dómini, Dómino.
Benedícite, spíritus et ánimæ iustórum, Dómino,*
benedícite, sancti et húmiles corde, Dómino.
Benedícite, Ananía, Azaría, Mísael, Dómino,*
laudáte et superexaltáte eum in sæcula.
Benedicámus
Patrem et Fílium cum Sancto Spíritu;*
laudémus et superexaltémus eum in sæcula.
Benedíctus es in firmaménto cæli*
et laudábilis et gloriósus in sæcula.

Ant: Ipsi vicérunt dracónem propter sánguinem Agni et propter testaméntum Verbi sui.

Ant: Vestítus erat veste aspérsa sánguine, et vocátur nomen ejus Verbum Dei.
Cantáte Dómino cánticum novum;*
Laus eius in ecclésia sanctórum.
Lætétur Israel in eo, qui fecit eum,*
et fílii Sion exsúltent in rege suo.
Laudent nomen eius in choro,*
in týmpano et cíthara psallant ei,
quia beneplácitum est Dómino in pópulo suo,*
et honorábit mansuétos in salúte.
Iúbilent sancti in glória,*
læténtur in cubílibus suis.
Exaltatiónes Dei in gútture eórum*
et gládii ancípites in mánibus eórum,
ad faciéndam vindíctam in natiónibus,*
castigatiónes in pópulis,
ad alligándos reges eórum in compédibus*
et nóbiles eórum in mánicis férreis,
ad faciéndum in eis iudícium conscríptum:*
glória hæc est ómnibus sanctis eius.

Ant: Vestítus erat veste aspérsa sánguine, et vocátur nomen ejus Verbum Dei.

Lectio brevis Ap 5, 9-10
Dignus es, Dómine, accípere librum, et aperíre signácula eius, quóniam occísus es et redemísti Deo in sánguine tuo ex omni tribu et lingua et pópulo et natióne et fecísti eos Deo nostro regnum et sacerdótes, et regnábunt super terram

Responsorium breve Ap 1, 5b-6a
V.Christus diléxit nos et lavit nos*in sánguine suo.
R.Christus diléxit nos et lavit nos *in sánguine suo.
V.Et fecit nos Deo, regnum et sacerdótes.*In sánguine suo.
R.Glória Patri.
V.Christus diléxit nos et lavit nos*in sánguine suo.

Ad.Bened.Ant: Erit sanguis Agni vobis in signum, dicit Dóminus ; et vidébo sánguinem, et transíbo vos nec erit in vobis plaga dispérdens.

Preces

Christum salvatórem, qui per mortem et resurrectiónem suam nos redémit, implorémus: Dómine, miserére nostri.
Qui Ierúsalem ascendísti ad passiónem subeúndam, ut intráres in glóriam,
-perduc Ecclésiam tuam in Pascha æternitátis.
Qui, in cruce exaltátus, láncea mílitis transfígi voluísti,
-sana vúlnera nostra.
Qui crucem tuam árborem vitæ constituísti,
-fructus eiúsdem baptísmate renátis largíre.
Qui, in ligno pendens, latróni pæniténti pepercísti,
-nobis peccatóribus ignósce.

Pater.
Oratio.
Deus, qui pretióso Unigéniti tui Sánguine univérsos hómines redemísti, consérva in nobis opus misericórdiae tuae, ut, nostrae salútis mystérium iúgiter recoléntes, eiúsdem fructum cónsequi mereámur. Per Dóminum.

Ad horam Mediam
Psalmodia complementaris

Ad tertiam
Lectio brevis Ez 33, 10b. 11a
Iniquitátes nostræ et peccáta nostra super nos sunt, et in ipsis nos tabéscimus; quómodo ergo vívere potérimus? Vivo ego, dicit Dóminus Deus; nolo mortem ímpii, sed ut revertátur ímpius a via sua et
V./Sanguis Jesu Christi Fílii Dei.
R./Emúndat nos ab omni peccáto.

Ad sextam
Lectio brevis Hebr 9, 11-12
Christus cum advénit póntifex futurórum bonórum, per ámplius et perféctius tabernáculum, non manufáctum, id est non huius creatiónis, neque per sánguinem hircórum et vitulórum sed per próprium sánguinem introívit semel in Sancta, ætérna redemptióne invénta.
V./Justificáti in sánguine Christi.
R./Salvi érimus ab ira per ipsum.

Ad nonam
Lectio brevis Hebr 10, 19-23
Habéntes ítaque, fratres, fidúciam in intróitu sanctórum in sánguine Iesu, quam initiávit nobis viam novam et vivéntem per velámen, id est carnem suam, et sacerdótem magnum super domum Dei, accedámus cum vero corde in plenitúdine fídei, aspérsi corda a consciéntia mala et ablúti corpus aqua munda, teneámus spei confessiónem indeclinábilem, fidélis enim est, qui repromísit.
V/.Communicántes Christi passiónibus gaudéte
R/.Ut et in revelatióne glóriæ eius gaudeátis exsultántes


Ad II vesperas:

Festívis résonent cómpita vócibus,
Cives lætítiam fróntibus éxplicent,
Tædis flammíferis órdine pródeant
Instrúcti púeri et senes.

Quem dura móriens Christus in árbore
Fudit multíplici vúlnere sánguinem,
Nos facti mémores dum cólimus, decet
Saltem fúndere lácrimas.

Humáno géneri pernícies gravis
Adami véteris crímine cóntigit:
Adami intégritas et píetas novi
Vitam réddidit ómnibus.

Clamórem válidum summus ab æthere
Languéntibus Géniti si Pater áudiit,
Placári pótius sánguine débuit,
Et nobis véniam dare.

Hoc quicúmque stolam sánguine próluit,
Abstérgit máculas; et róseum decus,
Quo fiat símilis prótinus Angelis
Et Regi pláceat, capit.

A recto instábilis trámite póstmodum
Se nullus rétrahat, meta sed última
Tangátur; tríbuet nóbile præmium,
Qui cursum Deus ádjuvat.

Nobis propítius sis, Génitor potens,
Ut, quos unígenæ sánguine Fílii
Emísti, et plácido Flámine récreas,
Cæli ad cúlmina tránsferas. Amen.

Ant.1:Quare ergo rubrum est induméntum tuum, et vestiménta tua sicut calcántium in torculári?
Laudáte, púeri Dómini,*
laudáte nomen Dómini.Sit nomen Dómini benedíctum*
ex hoc nunc et usque in sæculum.
A solis ortu usque ad occásum*
laudábile nomen Dómini.
Excélsus super omnes gentes Dóminus,*
super cælos glória eius.
Quis sicut Dóminus Deus noster,
qui in altis hábitat*
et se inclínat, ut respíciat
in cælum et in terram?
Súscitans de terra ínopem,*
de stércore érigens páuperem,
ut cóllocet eum cum princípibus,*
cum princípibus pópuli sui.
Qui habitáre facit stérilem in domo,*
matrem filiórum lætántem.
Ant.1:Quare ergo rubrum est induméntum tuum, et vestiménta tua sicut calcántium in torculári?

Ant.2:Tórcular calcávi solus, et de Géntibus non est vir mecum.

Crédidi, étiam cum locútus sum:*
«Ego humiliátus sum nimis».
Ego dixi in trepidatióne mea:*
«Omnis homo mendax».
Quid retríbuam Dómino*
pro ómnibus, quæ retríbuit mihi?
Cálicem salutáris accípiam*
et nomen Dómini invocábo.
Vota mea Dómino reddam*
coram omni pópulo eius.
Pretiósa in conspéctu Dómini*
mors sanctórum eius.
O Dómine, ego servus tuus,*
ego servus tuus et fílius ancíllæ tuæ.
Dirupísti víncula mea:†
tibi sacrificábo hóstiam laudis*
et nomen Dómini invocábo.
Vota mea Dómino reddam*
coram omni pópulo eius,
in átriis domus Dómini,*
in médio tui, Ierúsalem.

Ant.2:Tórcular calcávi solus, et de Géntibus non est vir mecum.

Ant.3:Beáti qui lavant stolas suas in sánguine Agni.

Allelúia.
Salus et glória et virtus Deo nostro,*
R,/Allelúia.
quia vera et iusta iudícia eius.
R./Allelúia, allelúia
R/.Allelúia.
Laudem dícite Deo nostro, omnes servi eius*
R/.Allelúia.
et qui timétis eum, pusílli et magni!
R/.Allelúia, allelúia
R/.Alléluia.
Quóniam regnávit Dóminus, Deus noster omnípotens.*
R/.Allelúia.
Gaudeámus et exsultémus et demus glóriam ei.
R/.Allelúia, allelúia
R/.Allelúia.
Quia venérunt núptiæ Agni,*
R/.Allelúia.
et uxor eius præparávit se.
R/.Allelúia, allelúia

ant.3:Beáti qui lavant stolas suas in sánguine Agni.

Lectio Brevis: Hebr. 9. 13-14.
Si sanguis hircórum, et taurórum, et cinis vítulæ aspérsus inquinátos sanctíficat ad emundatiónem carnis : quanto magis sanguis Christi, qui per Spíritum Sanctum semetípsum óbtulit immaculátum Deo, emundábit consciéntiam nostram ab opéribus mórtuis, ad serviéndum Deo viventi?
Resp.Brev.
V. Redemísti nos, Dómine*in sánguine tuo.
R, Redemísti nos, Dómine* in sánguine tuo.
V.Et fecísti nos Deo nostro regnum.
R. In sánguine tuo.
V.Gloria Patri.
R. Redemísti nos, Dómine*in sánguine tuo.

AdMagnif.Ant. Unus mílitum láncea latus eius apéruit, et contínuo exívit sanguis et aqua.

Preces:

Salvatórem humáni géneris adorémus, qui mortem nostram moriéndo destrúxit et vitam resurgéndo reparávit. Humíliter postulémus: Sanctífica pópulum, quem sánguine tuo redemísti.
Redémptor noster, da nos passióni tuæ per pæniténtiam plénius adhærére,
-ut resurrectiónis glóriam consequámur.
Præsta, ut Matris tuæ, solatrícis afflictórum, protectiónem assequámur,
-mærentésque confortémus ea consolatióne, qua et ipsi a te recreámur.
Fidélibus concéde passiónis tuæ in ærúmnis suis esse partícipes,
-ut salutáre tuum in seípsis maniféstent.
Qui humiliásti teípsum, factus obœdiens usque ad mortem, mortem autem crucis,
-da servis tuis obœdiéntiam et patiéntiam.
Córpori claritátis tuæ defúnctos configuráre dignéris,
-nosque aliquándo eórum redde consórtes.

Pater noster
Oratio.
Deus, qui pretióso Unigéniti tui Sánguine univérsos hómines redemísti, consérva in nobis opus misericórdiae tuae, ut, nostrae salútis mystérium iúgiter recoléntes, eiúsdem fructum cónsequi mereámur. Per Dóminum.

WOW....

I checked my interest tags to see if anyone else likes Kikaider, and guess who I got?
Renauld LEFEBVRE.
Lefebvre.
As in Arch.Bp. Marcel Lefebvre.
Wow..just..wow....

DUREM FAILS. WE WIN. Also, Penn curse is broken.

In the end, Barton won. Barton Pride!
This is the first time in a while that Durem didn't win. a side note, we broke the curse of William Penn.
You don't know what that is?
in the eighties, I think it was 1987. they put a Flyers jersey on the statue of William Penn atop city hall. Since then, No Philadelphia sports team has won a sports championship.
That is, until the Philadelphia Soul won. The ticker-tape parade (Whatever that is) is this Thursday. I'm set to go with my whole family, and we'll make a day of it.

APPLE!!!!!

I just had an apple.
It tasted awesome.
It was nice and sweet, but just a bit tart. That's why I love Gala apples. Sometimes, I go into withdrawal if I don't get a daily apple. I guess I'm like ryuk.

Part IV: At the readings.

The Holy Gospel

The liturgical days of the church are governed by rite and rank. days of high rank are counted as solemnities, and below them, feasts. Sundays are ranked with Feasts, though some other feasts and all solemnities take precedence should they occur on a Sunday. ( Such as Ss. Peter and Paul, The Transfiguration, All Saints, All Souls, The patron of the church , diocese , or country, etc.)
Days of high rank like this have three readings, while ferias and days of low rank have only two.
Three readings for the three persons of the Holy Trinity who speak to us.
The first reading, or prophecy is nearly always taken from the old testament. Here, we hear the voice of the Father, as he spoke to the Jews of old under the first covenant.
The second reading is taken from one of the epistles of the apostles. Here, we hear the voice of the Holy Spirit working in the early church. These first two readings are contained in the lectionary. We site for these readings, so that we may hear them in our heart, and meditate on them as our preparation for receiving the Blessed Sacrament. At the end of them, we all sing "Deo Gracias", "Thanks be to God". Thanks be to God for giving us his word contained in Holy scripture.
In the holy gospel, we hear the voice of the Son Jesus Christ, speaking to us. We stand out of respect for the gospel as it is sung or read, and in sung masses, the gospel book is incensed. Candles accompany the gospel procession, because Christ who is symbolized by the gospel, is the light of the world, and through the gospel of his passion, death, and resurrection, and his free gift of salvation, he brings his light to all the nations of the earth.The gospel book is a heavily decorated book, usually with a cover of silver or gold, decorated with precious or semi-precious stones.
We all know, that at the word "Gloria tibi, Domine" ,"Glory to you, O Lord" , we all make three crosses: On the forehead, lips, and chest. Each cross is symbolic of a prayer that we should say, ad how we should be receptive to all the scriptural readings, foremost, the gospel.
On the forehead, that we may meditate on it intellectually.
On the lips, that we may proclaim it outwardly.
And on the chest, that we may love it interiorly.
Dom Gueranguer says:

"You will stand during the Gospel, as though you were waiting the orders of your Lord; and at the commencement, make the sign of the Cross on your forehead, lips, and breast; and then listen to every word of the Priest or Deacon. Let your heart be ready and obedient. 'While my beloved was speaking,' says the Bride in the Canticle, 'my soul melted within me' [Cant. v. 6]. If you have not such love as this, have at least the humble submission of Samuel, and say: 'Speak, Lord! thy servant heareth' [1 Kings iii. 10]."

As was the custom of the very early church, these readings are read from the ambo, which is a high stand made of stone, with a reading desk. It should be high and prominent, to show the importance that holy mother church gives the church in her liturgical life. She prays scripture in the breviary every day, and in the course of three years goes through a good majority of the bible. Christ, through the church feeds the children, not only with his body and blood, but with his holy word also.
In many parishes, it is raised four steps above the floor, to symbolise the Four Evangelists: Ss.Matthew, Mark, Luke and John, as well as the Four Major Prophets: Isaiah, Jeremiah, Daniel, and Ezechiel.
After the gospel, we sit for the homily. Canon law prescribes that a homily is to preached on all Sundays and solemnities, and should be about the scripture of the day, though it need not be.
It is a real travesty, that these days, it is quite hard to find good preaching. Years of bad seminary training have mad many priests preach homilies that are bones with no meat, or nothing at all. "Jelly Donuts", as they are popularly called, because they are sweet and inviting, but in the end, do nothing good for you, and may be bad for you. There are priests who preach heresy from the pulpit, based on heretical scriptural commentaries. We should pray for a reform of homiletics, and a greater interest in proper homiletics in the church.

After the gospel comes the credo. The creed is an ancient statement of the Christian faith, made to combat the heresies of the fourth and fifth century church. We say, "I believe". What do I believe in?
In God, his Son, That the Son alone saves, in the Holy Spirit, all as persons of a single Godhead,in holy church, and baptism for the remission of sins. We sum up our Christian faith before the offertory, the beginning of the Eucharistic part of mass.
Why?
Because, Communion is not a means to an end, but an end itself. When we receive communion, we say outwardly what is true interiorly of ourselves. That we are in communion with God, with the church that we communicate at, and with one another. This is why we cannot receive communion in a state of mortal sin. (We are not in communion with God. or with others.) Nor may we do it if we deny any article of the Catholic faith, not just those contained in the creed. (We are not in communion with the church, therefore, not with each other.)
It would be a false statement, a lie. It would be of itself, a further mortal sin to block our relationship with the Trinity. If we do not subscribe to an article of the creed, we should not say any of the creed, because we have denied the faith. We bow, or genuflect at the words "Et incarnatus est", in the creed, in reverence for the incarnation. Remember, at the mere mention of Jesus' name, all knees must bow. It is most fitting that we should bow, or bend our knees at the mention of his first coming.
Then follows the intercessions,where we pray for the whole estate of God's church throughout the world, for sinners, for the sick, the dying, the dead, the poor, and all others in need. After a short prayer, the offertory follows.

Barton Forever!

... Just to remind you all that I'm not at all an adult, on one of those sites that I have an account at, last Monday started our Rejected Olympics. I jonied Barton of course, because it's the best town in my view. I figured we would lose like we did in the summer games last year, but apparently... we may have won.
Yes. Won. As in beating Durem, the meanest most annoying team that has ever won since we started annual summer games.
But it might be a trick.
It's called "The Rejected Olympics",because our country was apparently rejected when we tried to apply for the Olympics. So, since Aekea lost, they are the rejects. So that might mean that the losers are the winners, and the winners are the losers. But that would mean that Aekea loses, since they win, and Barton wins since they lose. But that goes Ad Circulum , ad infinitum. So I don't know who wins. We have to wait for the solemn announcement from our sovereign lord, and ruler of Gaia, Lanzer the First.

Interesting Site.

I've made for myself a supplement to my Latin-English breviary, that has the commons of the saints, and a the feasts not contained in it, by pasting them into a word file from this site.
I highly recommend it for those who pray the revised breviary of Paul VI in Latin or English, or those who want to compare it to the 62' breviary or older editions.

well, he's gone and done it.

That Prof. Meyers Guy. He's gone and desecrated a host. Knowing full well how people react, he did it. I've completely lost my patience with people like this. Does he fail to understand what the blessed sacrament means to Catholics ? Does he know? Does he care? Of course not, he doesn't believe in the magical sky-daddies of Christianity. He's escaped the illogic of religion, into the fun fun world of atheism. He doesn't need the circular logic of religion. No, he's got his own set of fallacies. Who needs to argue against what Catholics believe, when you can set up a strawman, and knock that down? Who need to argue any valid points brought up by them, when you can just appeal to ridicule?
No one's telling him he has to cross himself when he passes a church, but he should at least have the common decency not to desecrate things others hold to be precious. You don't see us throwing bags of crap at his house, at his kids, at his wife, do you? Would it be right for us to do that ? No, but he does the equivalent and somehow justifies it.

Let's not just write equivalent rants, lets pray. Pray for an end to sacrilege. Make a holy hour. Do penance. Make an act of reparation to Jesus in the blessed sacrament. Organise a Forty Hours Devotion. Pray, pray, pray for his soul. Say the rosary. It's powerful.
Most of all, go to the Scared Heart. Make reparations to the heart of Jesus for blasphemies, outrages, and sacrileges committed against it.
Pray at mass, especially during the consecration for him. I have put together something for everyone to pray, as many times as they can.
An office in reparation for blasphemies and sacrileges comitted against the Most Blessed Sacrament:

Ant. O sacrament most holy. O sacrament divine. All praise and all thanksgiving be every Thine.

Psalm 111

I WILL give thanks unto the LORD with my whole heart, * secretly among the faithful, and in the congregation.

The works of the LORD are great, * sought out of all them that have pleasure therein.

His work is worthy to be praised and had in honour, * and his righteousness endureth for ever.

The merciful and gracious LORD hath so done his marvellous works, * that they ought to be had in remembrance.

He hath given meat unto them that fear him; * he shall ever be mindful of his covenant.

He hath showed his people the power of his works, * that he may give them the heritage of the heathen.

The works of his hands are verity and judgment; * all his commandments are true.

They stand fast for ever and ever, * and are done in truth and equity.

He sent redemption unto his people; * he hath commanded his covenant for ever; holy and reverend is his Name.

The fear of the LORD is the beginning of wisdom; * a good understanding have all they that do thereafter; his praise endureth for ever.
Glory be to the Father, and to the Son, etc.

Psalm 116

MY delight is in the LORD; * because he hath heard the voice of my prayer;

Because he hath inclined his ear unto me; * therefore will I call upon him as long as I live.

The snares of death compassed me round about, * and the pains of hell gat hold upon me.

I found trouble and heaviness; then called I upon the Name of the LORD; * O LORD, I beseech thee, deliver my soul.

Gracious is the LORD, and righteous; * yea, our God is merciful.

The LORD preserveth the simple: * I was in misery, and he helped me.

Turn again then unto thy rest, O my soul; * for the LORD hath rewarded thee.

And why? thou hast delivered my soul from death, * mine eyes from tears, and my feet from falling.

I will walk before the LORD * in the land of the living.

I believed, and therefore will I speak; but I was sore troubled: * I said in my haste, All men are liars.

What reward shall I give unto the LORD * for all the benefits that he hath done unto me?

I will receive the cup of salvation, * and call upon the Name of the LORD.

I will pay my vows now in the presence of all his people: * right dear in the sight of the LORD is the death of his saints.

Behold, O LORD, how that I am thy servant; * I am thy servant, and the son of thine handmaid; thou hast broken my bonds in sunder.

I will offer to thee the sacrifice of thanksgiving, * and will call upon the Name of the LORD.

I will pay my vows unto the LORD, in the sight of all his people, * in the courts of the LORD'S house; even in the midst of thee, O Jerusalem. Praise the LORD.

Psalm 130

OUT of the deep have I called unto thee, O LORD; * Lord, hear my voice.

O let thine ears consider well * the voice of my complaint.

If thou, LORD, wilt be extreme to mark what is done amiss, * O Lord, who may abide it?

For there is mercy with thee; * therefore shalt thou be feared.

I look for the LORD; my soul doth wait for him; * in his word is my trust.

My soul fleeth unto the Lord before the morning watch; * I say, before the morning watch.

O Israel, trust in the LORD; for with the LORD there is mercy, * and with him is plenteous redemption.

And he shall redeem Israel * from all his sins.

Ant. O sacrament most holy. O sacrament divine. All praise and all thanksgiving be every Thine.
Chapter.
1 Corinthians 11:27-31
27Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28A man ought to examine himself before he eats of the bread and drinks of the cup. 29For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep. 31But if we judged ourselves, we would not come under judgment.
Responsory.
V.Thou hast given them bread from heaven*Having all sweetness within it.
R.Thou hast given them bread from heaven*Having all sweetness within it.
V. Man has eaten the Bread of Angels*Having all sweetness within it.
R.Glory be to the Father, and to the Son, and to the Holy Spirit.
V.Thou hast given them bread from heaven*Having all sweetness within it.
Hymn

SING, my tongue, the Savior's glory,
of His flesh the mystery sing;
of the Blood, all price exceeding,
shed by our immortal King,
destined, for the world's redemption,
from a noble womb to spring.

Of a pure and spotless Virgin
born for us on earth below,
He, as Man, with man conversing,
stayed, the seeds of truth to sow;
then He closed in solemn order
wondrously His life of woe.

On the night of that Last Supper,
seated with His chosen band,
He the Pascal victim eating,
first fulfills the Law's command;
then as Food to His Apostles
gives Himself with His own hand

Word-made-Flesh, the bread of nature
by His word to Flesh He turns;
wine into His Blood He changes;-
what though sense no change discerns?
Only be the heart in earnest,
faith her lesson quickly learns.

Down in adoration falling,
Lo! the sacred Host we hail;
Lo! o'er ancient forms departing,
newer rites of grace prevail;
faith for all defects supplying,
where the feeble sense fail

To the everlasting Father,
and the Son who reigns on high,
with the Holy Ghost proceeding
forth from Each eternally,
be salvation, honor, blessing,
might and endless majesty.
Amen. Alleluia.
In the morning:

Ant.We beseech Thee, therefore help Thy servants,Whom Thou hast ransomed with Thy Precious Blood.
Blessed be the Lord, God of Israel, *
because He has visited us and wrought redemption for His people
And has raised up a horn of salvation for us *
in the House of David, His servant.
As He hath promised through the mouths of His holy ones, *
the prophets of old
Salvation from our enemies, *
and from the hand of all who hate us.
To show mercy to our forefathers *
and to be mindful of His holy covenant:
The oath, which He swore to Abraham, our father, *
that He would grant us,
That being delivered from the hand of our enemies, *
we may serve Him without fear.
In holiness and justice before Him *
all our days.
And thou, child, shalt be called the prophet of the Most High; *
for thou shalt go before the face of the Lord to prepare his ways,
To give knowledge of salvation to His people *
through forgiveness of their sins.
Because of the compassionate kindness of our God, *
the dawn from on high shall break upon us
To shine on those who sit in darkness and the shadow of death, *
to guide our feet in the way of peace.
Ant.We beseech Thee, therefore help Thy servants,Whom Thou hast ransomed with Thy blood.

In the evening:
Ant. O Victim of love, most loving Heart of Jesus, sacrificed for our sins, afflicted and neglected by an ungrateful mankind, convert us, give us life, inflame us with Thy love.
My soul doth magnify * the Lord,
and my spirit hath rejoiced * in God my Savior.
For He hath regarded the humility of His handmaiden.*
For behold, from henceforth all generations shall call
me blessed.
For He that is mighty hath done great things to me, *
and holy is His Name.
And His Mercy is from generation unto generations *
upon them that fear Him.
He hath shewed might in His arm, *
He hath scattered the proud in the conceit of their heart.
He hath put down the mighty from their seat, *
and hath exalted the humble.
He hath filled the hungry with good things, *
and the rich He hath sent empty away.
He hath received Israel, His servant, *
being mindful of His mercy.
As He spoke to our Fathers, *
Abraham and his seed forever.
Glory be, etc.
Ant. O Victim of love, most loving Heart of Jesus, sacrificed for our sins, afflicted and neglected by an ungrateful mankind, convert us, give us life, inflame us with Thy love.

Litany In reparation to our Lord in the Blessed Sacrament.

Lord, have mercy on us.

Christ, have mercy on us.

Lord, have mercy on us.  Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven,
Have mercy on us.

God the Son, Redeemer of the world,
Have mercy on us.

God the Holy Spirit,
Have mercy on us.

Holy Trinity, One God,
Have mercy on us.

Sacred Host, offered for the salvation of sinners,
Have mercy on us.

Sacred Host, annihilated on the altar for us and by us,
Have mercy on us.

Sacred Host, despised by lukewarm Christians,
Have mercy on us.

Sacred Host, mark of contradiction,
Have mercy on us.

Sacred Host, delivered over to Jews and heretics,
Have mercy on us.

Sacred Host, insulted by blasphemers,
Have mercy on us.

Sacred Host, Bread of angels, given to animals,
Have mercy on us.

Sacred Host, flung into the mud and trampled underfoot,
Have mercy on us.

Sacred Host, dishonored by unfaithful priests,
Have mercy on us.

Sacred Host, forgotten and abandoned in Thy churches,
Have mercy on us.

Be merciful unto us,
Pardon us, O Lord.

Be merciful unto us,
Hear us, O Lord.

For the outrageous contempt of this most wonderful Sacrament,
We offer Thee our reparation.

For Thine extreme humiliation in Thine admirable Sacrament,
We offer Thee our reparation.

For all unworthy Communions,
We offer Thee our reparation.

For the irreverences of wicked Christians,
We offer Thee our reparation.

For the profanation of Thy sanctuaries,
We offer Thee our reparation.

For the holy ciboriums dishonored and carried away by force,
We offer Thee our reparation.

For the continual blasphemies of impious men,
We offer Thee our reparation.

For the obduracy and treachery of heretics,
We offer Thee our reparation.

For the unworthy conversations carried on in Thy holy temples,
We offer Thee our reparation.

For the profaners of Thy churches
which they have desecrated by their sacrileges,
We offer Thee our reparation.

That it may please Thee to increase in all Christians
the reverence due to this adorable Mystery,
we beseech Thee, hear us.

That it may please Thee to manifest the Sacrament
of Thy Love to heretics,
we beseech Thee, hear us. 

That it may please Thee to grant us
the grace to atone for their hatred
by our burning love for Thee,
we beseech Thee, hear us. 

That it may please Thee
that the insults of those who outrage Thee
may rather be directed against ourselves,
we beseech Thee, hear us. 

That it may please Thee graciously
to receive this our humble reparation,
we beseech Thee, hear us. 

That it may please Thee to make our adoration acceptable to Thee,
we beseech Thee, hear us. 

Pure Host,
hear our prayer.

Holy Host,
hear our prayer.

Immaculate Host,
hear our prayer.

Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.

Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord.

Lamb of God, Who takest away the sins of the world,
Have mercy on us.

Lord, have mercy on us.
Christ, have mercy on us.

V. See, O Lord, our affliction,
R. And give glory to Thy Holy Name.

Let Us Pray

O Lord Jesus Christ,
Who dost deign to remain with us
in Thy wonderful Sacrament to the end of the world,
in order to give to Thy Father,
by the memory of Thy Passion, eternal glory,
and to give to us the Bread of life everlasting:
Grant us the grace to mourn,
with a heart full of sorrow,
over the injuries which Thou hast received
in this adorable Mystery,
and over the many sacrileges
which are committed by the impious,
by heretics and by bad Catholics.

Inflame us with an ardent zeal
to repair all these insults to which,
in Thine infinite mercy,
Thou hast preferred to expose Thyself
rather than deprive us of Thy Presence on our altars,
Who with God the Father
and the Holy Spirit
livest and reignest one God,
world without end.

Amen

Part III: At the altar

The introit, or entrance antiphon is an old, old prayer. It consists of an antiphon, a psalm verse, the glory be, and the repeated antiphon.
Formerly, an entire psalm was sung between the antiphons, and this was the music that was used for the procession. In the Graduale Simplex, or Simple Gradual, this form of the introit is used. Usually, you will hear it chanted in Gregorian chant, which according to the Second Vatican Council, is still the preferred music of the Roman Rite. There are also many English adaptations. The introit is the first part of what are called the 'minor propers' of the mass. Propers are any part of the mass that changes day to day. They are distinguished between major and minor, so that what is being spoken about is more easily understood.
The major propers are :the opening prayer, the readings, the prayer over the gifts, the preface, and the prayer after communion.
The minor propers are :the introit, gradual or Psalm, offertory antiphon, and communion antiphon.
The introit sets the the theme for the mass, ad eve if our parish doesn't use it, we should still read it ad pray it privately as the priest processes to the altar.
This is the Introit for the 17th Sunday throughout the year: (ordinary time)

(Ps. 67;6-7)
"God is in his Holy temple;
God who makes men of one mind to dwell in a house;
He shall give power and strength to his people.
(Ps. 36:2) Let God arise, let his enemies be scattered, and let those who hate him flee before him.
Glory be to the father, etc.
God is in his Holy temple, etc.

After he genuflects, the priest goes to the altar and kisses it. The altar represents the cross, the first altar, and thus calvary itself. When the priest goes up the steps, we should see Christ, ascending the hill of Calvary. Relics of saints are usually kept sealed up in the altar, and the priest venerates them when he kisses it.
Next, he prepares the incense. We've spoken about incense already. The priest incenses the cross, as a sign of veneration for the crucified Christ, whose sacrifice he will soon offer. He then incenses the altar. Burning incense on the altar was commanded by God under the old covenant, and is done now on the new covenant as a fulfillment of the laws of old. After reverencing the altar, the priest descends the steps.Leaving the altar, the symbol of Christ among us so soon after having reverenced it represents to us the fall of Adam, who so soon after his creation and his dwelling in the presence of God, sinned grievously, and was expelled from Paradise.
Then, he goes to the chair. The chair is set afar from the altar, because, like the devout publican, we stand afar off from the altar of God, being sinners, and like him in the confiteor we pray "O God, be merciful to me a sinner!" (St.Luke 18:13)

"In nomine Patris, et Filii, et Spiritus Sancti"
"In the name of the Father, and of the Son, and of the Holy Spirit"

says the priest, and we all make the sign of the cross. Notice, he says "In the name", not "In the names." These three persons share one name. Whenever we make the sign of the cross, whether we say these words, we mean them, and we confess our belief in the triune God.
We all ratify our belief of this mystery of the faith when we all sing or say "Amen".
The priest turns to us and greets us with the prayer "Dominus vobiscum",
"The lord be with you". Formerly, Christians greeted one another like this, for they are the very words of St.Paul (2 Tim 4:22) We answer, "Et cum spiritu tuo", "And with your spirit". We pray God to be with the soul of the priest as we prepare for the mass. And this is what the priest prays next. He invites us to turn our minds to the sins we have committed, to be sorry for them, and to confess them with contrition in our hearts, that we may be prepared to celebrate the sacred mysteries of the mass.
Together we recite the Confiteor:

"Confiteor Deo omnipotenti"
"I confess to almighty God"

God is the sole source of forgiveness and pardon, though his son Jesus Christ. All pardon we receive, especially that which we receive in the sacrament of penance comes from God.

"Et Vobis Fratres"
"And to you my brethren"

In scripture, we are told to be reconciled with our brothers before we offer our sacrifice. when we recite this, we fulfill Christ's command to do that very same thing.

"Quia peccaviminis, cogitatione, verbo et opere"
"That I have sinned exceedingly in thought, word and deed, in what I have done, and what I have omitted."

Here is mentioned the main types and ways of sinning:
1)Sin in one's thoughts (Such as harboring anger against someone.)
2)Sin in one's words. (Foul language, lying, gossip,etc.)
3)Sin in what one does. ( Sins of commission,Stealing, hurting others, etc.)
4) Sin in what we fail to do. ( Sins of omission,Omitting things like daily prayer, doing penance, helping those in need, cultivating a life with God.)
We sum up when we go to mass and recite this prayer, all our sins. See the wisdom of holy mother church?

"Mea Culpa, mea culpa, mea maxima culpa"
"Through my fault, through my own fault, through my own most grevious fault."

All true sins must have these two qualities:
1) They must be done voluntarily
2) With prior knowledge that the action was sinful.
When we say the mea culpa, we admit that we knew that our actions were sinful, and did them anyway. We admit that we did not follow the inspirations of God through our own fault. We strike ourselves lightly on the chest three time when we say these words, because as the devout John Heigham says "We knock or strike our breasts thereby to make our hard and stony hearts more soft by often beating and knocking." Through frequent confession and repentance,we can sin less and do more to please God.

"Ideo precor beatam Mariam semper Virginem, omnes angelos et sanctos, et vobis fratres, orare pro me adDominum Deum nostrum."
"Therefore, I beg blessed Mary ever Virgin, all the angels and saints, and you my brethren, to pray for me to the Lord our God."

We ask all the saints, principally our blessed mother, to pray for us that we do not fall into these same sins again. The Mother of God, is always named in the Liturgy in the first place — before all the angels and saints, — and her name which, after the name of Jesus, is the sweetest, the most powerful and the most holy, is invariably distinguished by some honorable title which celebrates and expresses her ineffable privileges of grace and glory, chiefly her incomparable virginity and her dignity of the Divine Maternity. For us Mary is the "Mother of Divine grace," "the Mother of mercy," "the Refuge of Sinners," "our dear Lady, our Mediatrix, our Intercessor," "our Life, our Sweetness and our Hope ;" "she obtains for us the clemency of the Father at Christ's throne of grace," and "as the Mother of divine clemency she imparts salvation to her servants," for "God has taken her out of this world, that she may stand before His throne in heaven, an unfailing intercessor in behalf of us poor sinners."5.This shouldn't be just a prayer at mass, but a daily prayer every evening. Which is why in the divine office, we recite it at compline every night. One might notice that in the conteor are contained seven confessions, in fulfillment of the scripture which says "The just man shall fall seven times" (Proverbs 24:16) Even those who have been justified by the precious blood of Christ still suffer the attraction to sin, and even the holiest of saints still sinned.
The priest prays the absolution saying:
Nicholas Girh says of the absolution:

"Then the "almighty" Lord, who "reveals His power most gloriously by sparing the sinner and by exercising mercy," and the "merciful" Lord, "whose property it is always to show mercy and to spare," is again implored to grant us all (nobis) His gracious favor and kind forgiveness, the full remission of sin (indulgentiam), that is, absolution of guilt (absolutionem) and remission of punishment due (remissionem).'' — The accompanying sign of the Cross indicates Christ's atoning sacrificial death, from which flows unto us all forgiveness of sin."

Then, nine times we sing "Kyrie Eleison", "Lord, Have mercy on us." We implore each of the divine persons of the trinity to have mercy on us. John Heigham says of the kyrie:

"These devout petitions are nine times repeated, to put us in mind of nine sorts of sins, wherewith we offend Almighty God. The first three by original, mortal, and venial. The second three by thoughts, words, and deeds. The third three by frailty, ignorance, and malice, and particularly in the last three. Wherefore for our sins of frailty we address our prayer to the Father, saying, Kyrie eleison. For our sins of ignorance to the Son, saying, Christe eleison. And for our sins of malice to the Holy Ghost, saying, Kyrie eleison. "

Then, a triumphant moment. The organist gives a note, and the priest intones alone "Gloria in excelsis Deo" "Glory to God in the highest!"
We sing praise to God, that our sis have been forgiven. we thank him for the benefits of the past week, and in anticipation of the week to come. We adore the Father, our creator, and make petition to Jesus, our paschal sacrifice, and conclude with homage to the entire Trinity. This canticle is called by the church 'The Angelic hymn, because as Eupertus says of it. "This hymn the Church hath taken from the mouth of Angels". It is based on the angelic hymn sung by the angels at the moment of Our Lord's birth, and as the mass is the continuation of the incarnation of Christ, is is meet that we should sing it.
The celebrant, standing before the missal held be the server sings the collect. it is called such, because it collects, or sums up the intentions of our hearts in a prayer to God. It is always an invocation for greater gifts of grace to continue our life as children of God. The collects are ended, as are all the prayers, in the name of Christ, for as John Heigham says:

"First, all the prayers in the Mass are commonly begun in the Name of the Father, and concluded in the Name of the Son ; the Church having conformed herself in this point to the doctrine of our Saviour Himself, saying: Whatsoever you shall ask the Father in My Name, He will give it you."

We sing our "Amen", and sit for the readings.
End for now.

Android Kikaider

Was the name of an anime I saw a long, long time ago, I never saw many episodes, and I don;t k ow how it ends, but I will find out. I'm looking it up now, since I found out the name of it a few minutes ago. If you know anything about it, tell me in the combox.

More great lioturgy.

The Holy fathers WYD Mass. I loved the Amen at the end of the canon, and its given me ideas for a composition. (NLM coverage. Credits to them for the photo also.)
Other bibs and boobs:
The new altar: Yes, its permanent and VP, but its pretty nice.
The music: I could just die from the beauty of the chant and polyphony! If only our local cathedral would do such music!
Aside from that. I expect to me serving at a funeral mass this coming Monday. I have no idea what to do, as Ive never been to a funeral using the new missal, only a few requiems that used the American missal. Ill be serving a wedding too.
As to when I'm finishing my series on the mass, I do another post tomorrow.

I've ruined my sleeping schedule.

You have to promise not to laugh- Okay? Okay. I go to bed roughly the same time every night, 9:00 p.m. It's the same bedtime a the last one my parents gave me, and I feel guilty if I dont get to bed by then.
You said you wouldn't laugh! Now I wont be able to trust you, and I'll go into a spiraling depression that will eventually lead to my early demise! Don't you know how motivated by emotions kids are?
Anyway, I've been consistently getting to sleep at 12:00 a.m., or later/earlier. Which leads to me sleeping in late. Which leads to me missing daily mass. Which leads to me being grouchy, annoying, and generally a jerk. (Okay, that's how I usually act.)
Worse , Now I'll have to get back on it in time for school. When I'm not on break from school, I have to be out the door by 5:30 a.m. if I want to get to daily mass, and 6:40 If I'm just going to school. (And want to be on time.)
Alaso, there's a big event going on. I'll post about it later.

How the Mass went.

Well, for one, there was a big mistake in the program. It was NOT a missa cantata. I was hoping to sing things at a sung mass, only to find out that it was better-It was a solemn high mass! Th vestments were beautiful, cloth of gold embroidered with needle point images of saints, the trinity, etc. I expected to take some pictures, so I got a good seat in the middle, ad made my place. Only, I couldn't get a good view. Why? Because the place was packed! The pews were full, the temporary folding chairs were full, the aisles were full, the doorways were full. It became standing room only for latecomers.The music was okay, but it seems that the best parts were the responses and the ordinary. I don't really like accompanied chant, and the chants (Especially the credo and introit.) Seemed to have been sung a bit too quickly for my tastes. The communion motets were great though. I also saw some people from my own parish, including two young siblings who usually serve mass at Lourdes. They were torchbearers. The whole experience was truly uplifting, and I can only regret that there are those who wish to keep such experiences as rare as possible.
All in all, If I could do it again, I would love to. If I could do it every sunday,I would do almost anything for such a privilege.
Sorry, High mass beats a low mass for me. I guess I'm just one of those people that like high mass.

Missa Cantata at the Carmelite monastery.

TONIGHT. at 730 p.m. I hope to go, but I'm stuck taking septa, and I don't know how to get there.
You know, unless someone's willing to stop by Overbrook and give me a ride.
I promise to pay gas money?

Heaven.

"And when he had opened the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, having golden bowls full of incense which are the prayers of the saints."
Revelation 5:8
"And another angel came and stood before the altar , having a golden censer; and there was given to him much incense, that he might offer it with the prayers of all the saints upon the golden altar which is before the throne. And with the prayers of the saints there went up before God from the angel's hand the smoke of the incense."
- Revelation 8:3-4
Heaven on earth.

Ewww..... Yet somehow cool.

This reminds me of the time I got that sewing needle through my toe.

Part II: The procession.

Before mass, the servers, celebrant in his vestments, and any other ministers line up for the procession. The servers may wear an alb, or a shortened version, a surplice. In either case, it is white, symbolic of purity. If they wear a surplice, they also wear a cassock underneath. it is usually, black, symbolic of dying to self, which is what the priest and servers are expected to do, especially in the mass, when their personalities should disappear under the vestments. In some places, they may change with the liturgical season, or according to the rank of the church. (Such as violet for a Cathedral church, or a monsignor's parish.)
In the procession for sung mass will usually be:
1) The Thurifer and Boat boy.
The thurifer has the job of carrying incense. Incense will be explained later, but for now, keep in mind that the use of incense was once commanded by God under the sacrifices of the old covenant. (Leviticus 2:2, 2:15-16, Luke 1:8-10) Originally, in order not to be confused with the jews or pagans, and in order not to be found by the authorities who persecuted them, the early church did not use incense. But after she was vindicated from the catacombs, she used it in order to show that it was her sacrifice, the true and only sacrifice of Christ which brings glory to God, and the remission of the sins of the world, not the sacrifices of the Jews or pagans. They were the type, the Church the antitype.
2) The Crucifer.
The crucifer has the job of carrying the cross in precession. The cross itself is a representation, and a symbol of Christ in our midst. Its main purpose is to serve as a reminder to the faithful to "Ponder nothing earthly minded", as the hymn goes, but to put your mind attentively on the mystery of our salvation, the sacrifice of the cross which is to be made present to us. The cross acts as a first standard of our king, Jesus Christ. It comes to tell us that Christ will soon become present on the altar, and in some sense, is a sign to us that he is present in the priest, as well as in all of us.
3)Acolytes with candles.
Candles of course, represent Christ, who said he was the Light of the World. On the altar, or on gradines behind it, we may see four or six lights lighted. Four are all that are necessary for a sung mass under the old rubric, but six are customarily lighted on feastdays, and every Sunday at many parishes. When there are four, they can remind us of the ffour living creatures of the book of Revelations, which ever and always gave themselves up to in worship to the glory of God and the lamb, as the candles give themselves up by being burned to the glory of God.
When there are six, they can remind us of the seven lamps which burn before the throne of God in heaven. ( Revelation 4:5)
4) The celebrant.
In the mass, the priest as we know acts in the name and person of Christ, in offering the holy sacrifice. Truly, it is not the priest who offers the mass by his own power, but Christ who does it. He consecrates the bread and wine of man into the bread of heaven and the chalice of salvation, his own body and blood. He offers himself to the father on our behalf. We respect the priest, ot out of clericalism, but out of respect for Christ who works through the priest. You will often see people bow to the celebrant as he walks in procession to the altar.

A lector, or additional servers may be in the procession, as well as a master of ceremonies, deacons and concelebrants in solemn mass.
Of the origin procession, Dom Gueranger says: "The Procession, which in many Churches immediately precedes a Solemn Mass, is a prelude to the great Aot which is about to be accomplished. It originated from the practice used in Monasteries, of going through the Cloisters, every Sunday, whilst chanting certain appointed Responsories; and during which, the Hebdomadarian went through all the Conventual Places, blessing each of them. The practice is still in use."
After the celebrant blesses the incense with the sign of the cross. The first of many to be made!) The sacristan or a server may ring the sacristy bell, and in a flurry of glory, the procession makes its way to the sanctuary. When it reaches the sanctuary, all genuflect, except the crucifer and acolytes, or anyone who may be carrying something. (The first of many genuflections.) The mass will begin with the introit.

The Mass Explained, Part I :What the Mass is.

The Holy Mass is different than other church service. It is not for entertainment, or even so much as for the edification of the faithful. The church teaches and has always taught that the mass is a memorial sacrifice. This is rather simply explained. Christ died only once, and never dies again. As the book of Hebrews says, he died once, and offering one single sacrifice, sat down at the right hand of God. It must be made clear that Our Lord never offers nor will he ever offer another sacrifice for sins. There is but one sacrifice in Christianity, and it is the one sacrifice made by Our Lord Jesus on he cross, 2000 years ago. But, our Lord wanted the memory of that sacrifice to always be in the minds of his people. To that end, on the night before he died, he gave a command of great meaning. After giving his body and blood to his apostles, he said "Do this in memory of me."
But the memory which he commands us to make is not just a recalling of events. He uses a special word, which in greek, and especially to the ancient Jews meant not "A calling to mind", but "A making present." Make present. Jesus is telling his disciples to make present his offering of his body and blood , which he offerred, as he said "For the life of the world." Jesus told us to make present his one single sacrifice on the cross. As the Jews said that their feasts were literally making present the events signified, by allowing the people to enter into them in a mystical manner, so the church from the earliest days beleived that the mass, or the eucharist, or the communion service, was the way ordained of God for us to obey the command of Christ to enter into and make present his sacrifice on the cross for us.
Do not think that this is impossible. St.Paul the apostle, speaking of the mass says that in the mass are made present all the angels and saints, the just men and women from every age. Is it possible that the God who made everything, who parted the sea and made the sun stand still, who sent his son to be born of a pure Virgin, who changed water to wine, multiplied bread, raised the dead, is it possible that he could not make present and event in history? Is it possible that he could apply the benefits of Christ's sacrifice to "Every people, toungue, tribe, and nation", because he is eternal and is the master of time, but is unable to allow those same faithful enter into the sacrifice that redeemed them?

All of the rituals of the mass are based on this truth: That at mass, we are present at Calvary. It all hinges on this. It hinges on the fact that Jesus Christ is the fulfillment of the prophecies and laws of the old rite. The Catholic church tries to make this clear in what she does in the mass. The mass has grown up out of the synagogue and temple rites of old, adapted by the apostles and their successors for the Church, the True Israel.
So as the Jewish people used the psalms as their hymns of worship, so also do we at mass sing the introit, gradual, and offertory antiphons, taken from scripture.
So as in the Synagogue, a lamp burns continuously before the Tabernacle, so in the church, lamps and candles burn continuously before the Tabernacle.
I hope in this explanation to make clear those truths.
The mass starts with a procession, as Psalm 118 says "Bind the festal procession, even up unto the altar". The priest and his ministers process up to the altar as did the Hebrews of the old covenant. The Venerable Dom Prosper Gueranger says of the procession:

"The procession, which immediately precedes the Mass, should remind us how we ought to be standing with lamps burning in our hands, ready to go out and meet our Lord, who is coming.1 The Church is ever advancing towards her Spouse in an unbroken procession, and our souls should be ever hastening towards their sovereign Good, never resting until they have found Him."
At the front of the procession is the thurifer and boatboy. Incense has long been used in Catholic churches. Long before, God had prescribed its use in Jewish temple ceremonies, and after the church emerged from the catacombs, and was able to freely express herself, she took up the use of incense in the mass. In this, we show are continuity with our Jewish ancestors in the faith. Behind them, are the crucifer, and two acolytes.
The cross is the most used sign in the mass. We begin with the cross, and we end with it. In bringing up the processional cross, we are reminded for a last time before mass begins that we are to "Ponder nothing earthly minded", as the hymn goes, but to remind ourselves that we are to take part in a sublime sacrifice. That of Calvary, re-presented to us here in the mass. The acolytes carry candles. Candles are another thing used the mass. Candles represent the light of Christ. Traditionally, six candles are used for a sung mass. These, together with the sanctuary lamp make seven lights that burn before the tabernacle, the throne of God. These two candles in the procession serve like standards. Standards of Christ the king, who the cross represents. The reader follows after the servers, and the celebrant after the reader. During the procession, we might sing a hymn.
The procession reaches the sanctuary, and we see the first of many genuflections. A genuflection is exactly what it's name means.(Knee-bend) It's it a brief kneeling down in the presence of Jesus in the blessed sacrament. Why do we do it? We hear in scripture, that at the mere mention of the name of Jesus, every knee everywhere should bend. (Psalm 72:11,
The church in her wisdom, makes this verse real to us, by giving us the custom of bending our knees whenever we cross or come to the tabernacle.
The ancients bowed down, fell down, and reveranced the tabernacle of old, which contained the Manna (The Bread of Heaven) the Law of God in the ten commandments, and The rod of Aaron's priestly authority. And there was where God dwelt with his people.
The Tabernacle of the church contains the same: The Bread of Heaven, the Word of God, and the authority of God, and our High priest. Here God dwells with us.

And the award for most hilarious True story goes to.....

These people. I would love to ridicule them, and make them seem absurd, but they're already doing it for me.

Acts of Reparation!

Some of you already known of the recently stolen host. Well, searching online, I came across a link to some guy's analysis and comments on the story. It was extremely biased, and delved into appeals to ridicule, strawmen, and other fallacies. at the end, he begged readers to steal consecrated hosts so that they could be desecrated. I won't link to it, because I don;t think many of us can stomach the comments.
Please pray that no one does this! and here's some similar acts of reparation that I found online:

Act of Reparation to Jesus in the Blessed Sacrament:

With that most profound respect
which divine Faith inspires,
O my God and Saviour Jesus Christ,
true God and true man,
I adore Thee,
and with my whole heart I love Thee,
hidden in the most august Sacrament of the Altar,
in reparation of all the irreverences,
profanations, and sacrileges, that I,
to my shame, may have until now committed,
as also for all those
that have been committed against Thee,
or that may be ever committed for the time to come.
I offer to Thee,
therefore, O my God,
my humble adoration, not indeed,
such as Thou art worthy of,
nor such as I owe Thee,
but such, at least,
as I am capable of offerings;
and I wish that I could love Thee
with the most perfect love
of which rational creatures are capable.
In the meantime,
I desire to adore Thee now and always,
not only for those Catholics
who do not adore or love Thee,
but also so supply the defect,
and for the conversion of all heretics,
schismatics, lebertines,
atheists, blasphemers,
sorcerers, Mahomedans,
Jews, and idolaters.
Ah! yes, my Jesus,
mayest Thou be known,
adored, and loved by all
and may thanks be continually given to Thee
in the most holy and august Sacrament!

Another: (Shorter)

With that profound humility which the Faith itself
inspires in me,
O my God and Saviour Jesus Christ,
true God and true man,
I love Thee with all my heart,
and I adore Thee who art hidden here,
in reparation for all the irreverences,
profanations and sacrileges
which Thou receivest in the most adorable Sacrament of the
Altar.
I adore Thee, O my God,
if not so much as Thou art worthy to be adored
nor so much as I am bound to do,
yet as much as I am able;
would that I could adore Thee
with that perfect worship which the Angels in heaven
are enabled to offer Thee.
Mayest Thou, O my Jesus, be known, adored,
loved and thanked by all men at every moment
in this most holy and Divine Sacrament.

Amen.

Another: (One that can be said daily)

O Jesus, my Savior and Redeemer, Son of the living God, behold, we kneel before Thee and offer Thee our reparation; we would make amends for all the blasphemies uttered against Thy holy name, for all the injuries done to Thee in the Blessed Sacrament, for all the irreverence shown toward Thine immaculate Virgin Mother, for all the calumnies and slanders spoken against Thy spouse, the holy Catholic and Roman Church. O Jesus, who hast said: "If you ask the Father anything in My name, He will give it to you," we pray and beseech Thee for all our brethren who are in danger of sin; shield them from every temptation to fall away from the true faith; save those who are even now standing on the brink of the abyss; to all of them give light and knowledge of the truth, courage and strength for the conflict with evil, perseverance in faith and active charity! For this do we pray, most merciful Jesus, in Thy name, unto God the Father, with whom Thou livest and reignest in the unity of the Holy Spirit world without end. Amen

ATTENTION PHILADELPHIA CATHOLICS!

I just had a crazy idea, that will probably fail in the end, but I still want to try it. Lets organize a petition to re-open a closed Philadelphia church, as a personal parish for the tridentine mass.
I'm serious. Let's write a nice, well thought out letter, with cited sources, and give it to the chancery and Cardinal Rigali, asking them to set one up. We have to face the simple fact, that none of the parishes that offer the EF are in easily accessibly places, or places that are though of as safe by our more suburban friends. Option #1 is Assumption BVM. It's a huge, beautiful gothic church on Spring Garden, that is still in good condition, considering its been closed since 1995. It's four blocks away from the orange line, and three buses that run on Broad. There are also buses that run directly along Spring garden, and the Orange Line is connected with the El, which is connected to more buses and trolleys than I can count. Its not very far from center city.
Option #2 is old Holy trinity. Also, in good condition, as well as being very famous, and easily accessible. Right now, its technically still open, but doesn't function as a parish.
If you are interested in organising a petition, send me an e-mail. Please tell all your friends! (And enemies too, of they might be interested.)

Random Fact That You Don't Need To Know:

An office desk has 400 times more bacteria than a toilet.

The Mass Explained, Part I: The Vestments

For some reason, which I don't know, I've decided to talk about all the symbolism behind the parts, ceremonies, and adornments of the mass. Not the Tridentine, but the reformed missal that most of us usually see. I don;t want the posts to be long, so I'll do it in several parts. Part I is before the mass.
We all know what the mass is. It's the sacrifice of Christ, the same as the cross, only presented to us in an unbloody manner. The mass is the same sacrifice as calvary, because the offerer is the same (Christ, the high priest of the New Covenant.) and that which is offered is the same. ( Jesus Christ, our lord.)
We know that when we receive communion, we receive the true and real body and blood of Christ. But what many of us were never taught is what everything else means. The incense, tha candles, the vestments, it's all wasted on us if we don't get the symbolism. Rather than remove such ceremonies, to be "relevant", it is best to explain them. We begin in the sacristy before mass.
The priest before mass, puts on his vestments, all of which have a meaning, of different virtues, and of the passion of Christ. Originally, all the priestly vestments were the same as the dress of early Christian laymen, only more elaborate, or more decorated. As time went on, these clothes began to be associated with the priesthood, and the Church retained them in her worship, in memory of her roots. They then became even more and more decorated, and made of materials more precious than before.

The Amice is a white linen cloth ,decorated with a small cross, worn over the shoulders and neck, and kept in place by tapes. Putting it on, the priest briefly passes it on the head, and ties it like a hood. Originally, it was in fact a hood, worn in cold drafty churches. Now, it keeps sweat off of the precious vestments, and hides the celebrant's street clothes. It represents the helmet of salvation, (Ephesians 16:17) and also the linen rag with which our lord was blindfolded . (Mark 14:65)
As he puts it, he prays:
"Place upon me, O Lord, the helmet of salvation, that I may overcome the assaults of the devil."

Over the amice, the priest outs on the Alb. the alb is a white linen or cotton garment reaching to the feet, and was originally an undergarment. It symbolises the virtues of purity and innocence, (Rev 17:13-15) and also the garment with which Herod clothed Christ in mockery. ( Luke 23:11)
Putting it on, he may say:
"Purify me, O Lord, and cleanse my heart; that, being made white in the Blood of the Lamb, I may come to eternal joy."

To keep the alb in place, the priest puts on the Cincture, sometimes called the girdle. It was originally a woolen cord used to keep the alb in place, and is symbolic of the virtue of chastity, and the cords with which Christ was bound. Putting it on, he may say:
"Gird me, O Lord, with the girdle of purity, and extinguish in me all evil desires, that the virtue of chastity may abide in me."

Now optional, some priests wear a maniple. The maniple was originally a rag used to wipe sweat from the face .Now, it symbolises patience, labor, reward, and suffering. (Psalm 125:6)
As he puts it on, he may pray:
"Grant, O Lord, that I may so bear the maniple of weeping and sorrow, that I may receive the reward for my labors with rejoicing."

The priest next puts on the stole. The stole is a narrow band of fabric, of the same material and design of the chasuble, and kept in place by the cincture. The stole was originally a kind of towel, that become a sign of authority . It is a sign of immortality, and of the authority that Christ invests his priests.
As he puts it on, he may pray:
"Restore unto me, O Lord, the stole of immortality, which was lost through the guilt of our first parents: and, although I am unworthy to approach Your sacred Mysteries, nevertheless grant unto me eternal joy."

Lastly, he puts on the Chasuble. The chasuble was originally a woolen cloak, which covered the entire body. It may be decorated with various Christian motif. The chasuble is symbolic of the yoke of Christ (Matthew 11:29-30) and of the purple mantle with which Pontius Pilate's soldiers clothed Christ. ( John 19:1-3)
As the priest puts it on, he may say:
"O Lord, Who said: My yoke is easy and My burden light: grant that I may bear it well and follow after You with thanksgiving. Amen."
The vestments come in various colors, which you will see throughout the liturgical season:
Violet.
Violet, preferably a somber, dark shade, is worn during the penitential seasons of Advent and Lent. Purple signifies great solemnity, with connotations of both penance and royal dignity. Decoration of the vestments for these penitential season is appropriately simple.
Rose.
Rose colored vestments may be worn on the third Sundays of Advent and Lent, to suggest a pause or lift in the penitential focus of these seasons, appropriate because of the initial Latin words of the collects for these Sundays, which mention rejoicing.The rose should be a bright feminine pink, but a darker color.
White.
White is a symbol of purity, light, rejoicing, and of the Resurrection, and is used on all special feasts of Our Lord, Christmas and Easter season, Corpus Christi, and at festive occasions such as weddings and baptisms.
Since Vatican II, white vestments may also usually used at funerals, suggestive of the Resurrection; however black vestments should still be used regularly . Interestingly, white signifies mourning in the religions of the Far East, but not in the West.
For Marian feasts and solemnities, some parishes have special white vestments ornamented with blue, symbolizing Mary's fidelity. Blue is not a liturgical color, however, and is not to be used as the main vestment color
Cloth-of-gold, often richly embroidered, may sometimes replace white, especially for very festive feasts, such as Christmas and Easter, or for weddings.
Red.
Red vestments are worn on the feasts of martyrs and on Pentecost, Passion Sunday, and feasts of the apostles. The color symbolizes martyr's blood -- also fire, for Pentecost. Usually red is used now on Good Friday, instead of the traditional black.
Green.
Green vestments are worn during Ordinary Time, (after Epiphany and after Pentecost.)which is the largest segment of the liturgical calendar including most of the summer. Green signifies new growth, the flourishing of the "vineyard".
Black.
Black, signifying absence of light and mourning, is properly used on All Souls Day, and funeral masses.
(Sources: Here, here, )

Random Fact that you don;t need to know

Each of the suits on a deck of cards represents the four major pillars of the economy in the middle ages: heart represented the Church, spades represented the military, clubs represented agriculture, and diamonds represented the merchant class.
(From this site.)

You're joking right? Oh, you are'nt.

You might know of a certain St Louis nun who was ( rightfully) excommunicated, and put under interdict for attempting to simulate an ordination.
She, and others known to her are claiming her innocence. Apparently, the big mean ol' bishop is imposing canonical penalties on an innocent nun who has only worked for the poor and oppressed.for no good reason. Apparently, you can break canon law, deny the teaching of the Catholic church, and disobey legitimate authority, and people will still come to your rescue if you do some good works here and there. I'm thinking, somewhere in the Loopy La-La-Land of Liberalism, she completely lost her natural born mind.
They even have the gall to call her a faithful Catholic! Faithful in what? Being unfaithful? Considering the ideas of many Catholics nowadays, I think disobedience is the new obedience.
Of course, NCR had to spin the story, to make it seem like big mean ol' Archbishop Burke (Who is in league with the oppressive mean ol' Vatican!) picked on a little, innocent nun who's spent almost her whole life serving the poor.
Even worse, she says she was shocked that such penalties were imposed. For crying out loud! they TOLD HER months beforehand what what happen if she did it, and she did it anyway. That's like a mass murderer being shocked that he gets arrested and four consecutive life sentences, plus 60 years, after he was told what he'll get if he murders people.
Lastly. her "Spirituality of Nonviolence" thing sounds like nothing but a bunch of new age junk, with no grounding in the teachings of the church.
My Rant Is Over.

The St. Louis Archdiocese says:

"As a result of his judgment of the case, Archbishop Burke has also imposed the following canonical penalties upon Sister Louise Lears: 1) the penalty of interdict and 2) the prohibition of receiving any mission in the Archdiocese of Saint Louis, effective immediately. Interdict prohibits the reception of the Sacraments. The prohibition of receiving any mission prohibits the holding of any Church position or the exercise of any apostolate of the Church in the Archdiocese of Saint Louis.

The penalties are imposed for the purpose of bringing Sister Louise Lears to repentance for the delicts which she has committed and to reconciliation with the Catholic Church.

Archbishop Burke expressed his sadness in imposing the canonical penalties which were necessitated by the refusal of Sister Louise Lears, even after repeated admonitions, to withdraw her statements and repudiate her conduct which have constituted grave delicts in the Church. The Archbishop asks all of the faithful of the Archdiocese to pray for the reconciliation of Sister Louise Lears with the Church."

Let's all pray that she comes to repentance. Seriously.