Recta Ratio

From The Raccolta:

Ave, Mater Dolorosa

Mother, hail, immersed in woes,
Thou the Martyrs' earliest rose,
Hear my cry, to thee I pray:

Grant that in death's agony,
Putting all my trust in thee,
I may win the just soul's peace.

By that sorrow, like a sword,
At the holy Simeon's word,
Piercing through thy heart and soul:
Grant that in death's agony, etc.

By that sorrow, whelming thee,
When to Egypt thou dost flee,
So to save thy holy Child:
Grant that in death's agony, etc.

By that sorrow, when in tears,
Seeking Jesus midst His peers,
Thou dost find Him once again:
Grant that in death's agony, etc.

By that sorrow, racking thee,
When thy Son's Cross thou dost see
Bowing Him beneath its weight:
Grant that in death's agony, etc.

By that sorrow, fixed in thee,
Whilst He hangs upon the tree,
Thou thyself a victim too:
Grant that in death's agony, etc.

By that sorrow, when thy breast
Now enfolds that body blest
Taken down from off the Cross:
Grant that in death's agony, etc.

By that sorrow, when the tomb
Takes Him from thee to its gloom,
Loving Mother, Virgin blest:
Grant that in death's agony, etc.

Christ, when Thou shalt call me hence,
Be Thy Mother my defense,
Be Thy Cross my victory. Amen.

Labels: Restorationists

Stational Church:
S. Nicola in Carcere


Devotions for a Lenten Saturday holy hour:
Divine Mercy Chaplet
Seven Penitential Psalms
Prayer of St. Thomas More
Threnus Prayer of Saint Augustine
Stabat Mater Dolorosa
Litany of Our Lady of Sorrows
Sorrowful Mysteries

Labels: Restorationists

"I thirst." [John 19: 28]

St. John writes, Jesus then, knowing that all things were accomplished, that the Scripture might be fulfilled, said: I thirst. Scripture here refers to the words of David, They gave Me gall to eat, and in My thirst they gave Me vinegar to drink. [Psalm 68: 22]

Severe was this bodily thirst, which Jesus Christ endured on the Cross through His loss of Blood, first in the garden, and afterwards in the hall of judgment, at His scourging and crowning with thorns; and, lastly, upon the Cross, where four streams of blood gushed forth from the Wounds of His pierced hands and feet as from four fountains.

But far more terrible was His spiritual thirst, that is, His ardent desire to save all mankind, and to suffer still more for us, as Blosius says, in order to show us His love. On this St. Laurence Justinian writes: "This thirst came from the fount of love."

O my Jesus! Thou hast thus desired to suffer for me; and I, when my sufferings at all increase, become so impatient that I am insupportable both to others and to myself. O my Jesus! through the merits of Thy patience, make me patient and resigned in the sicknesses and crosses which befall me; make me like Thyself before I die.

From The Passion And Death of Jesus Christ, by Saint Alphonsus Liguori

Labels: Restorationists

Station Church:
S. Eusebio all'Esquilino


Devotions for a Lenten Friday holy hour:
Dies Irae
Divine Mercy Chaplet
Seven Penitential Psalms
Prayer of St. Thomas More
Threnus Prayer of Saint Augustine
Devotions To the Holy Cross

The Stations of the Cross

Two weeks until Good Friday

Labels: Restorationists

This statue is available in full color, 3 feet tall, with or without the crown of thorns, here, for $655.00 plus shipping.

The same company has a Corpus for a crucifix:

This is the deluxe more authentic model:


The Corpus is 60 inches, nearly life size, and sells for $2,130 plus shipping.

I use a little 8-inch crucifix that I added the authentic Wounds to for my private devotions (in fact, I carry it around with me since the chapel I use most, to the shame of the order that administers it, lacks a crucifix in the sanctuary). And I have modified a few crucifixes to add the authentic Wounds.

But let me tell you, this 5-foot Corpus is something else. Of course, the price is something else, too.

I wonder how one makes a mold for such a thing. Hmmmm.

Labels: Restorationists

Station Church:
Ss. Silvestro e Martino ai Monti


Devotions for a Lenten Thursday holy hour:
Dies Irae
Divine Mercy Chaplet
Seven Penitential Psalms
Prayer of St. Thomas More
Threnus Prayer of Saint Augustine
Devotion To the Holy Face

Labels: Restorationists

Station Church:
St. Paul Outside the Walls


Devotions for a Lenten Wednesday holy hour:
Dies Irae
Divine Mercy Chaplet
Seven Penitential Psalms & the prayers against the Seven Deadly Sins
Prayer of St. Thomas More
Threnus Prayer
Seven Prayers of St. Gregory

Labels: Restorationists

Shawn Tribe, getting into the spirit of March, has an excellent post at NLM on Irish monastic art.

Labels: Being Irish

The Congregation For the Doctrine of the Faith, with a countersign by the Holy Father, has declared the feminist form of baptism invalid. It must be, "I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost. Amen."

Good work, there.

Labels: Restorationists

Station Church:
S. Lorenzo in Damaso


Devotions for a Lenten Tuesday holy hour:
Dies Irae
Divine Mercy Chaplet
Seven Penitential Psalms
Prayer of St. Thomas More
Threnus Prayer of Saint Augustine
Devotion of the Seven Last Words

Labels: Restorationists

Station Church:
Ss. Quattro Coronati al Celio

Devotions for a Lenten Monday holy hour:
Dies Irae
Divine Mercy Chaplet
Seven Penitential Psalms
Prayer of St. Thomas More
Threnus Prayer of Saint Augustine
Devotion of the Five Sacred Wounds

Labels: Restorationists

Station Church:
S. Croce in Gerusalemme

I'm cheating here. I think this is actually a photo of a Gaudete Sunday Mass in Advent, but at least it is a "Rose-Colored Sunday! If I come across a true traditionalist Laetare Sunday photo, I'll post it instead.

Devotions for a Lenten Sunday holy hour:
Divine Mercy Chaplet
Seven Penitential Psalms
Prayer of St. Thomas More
Psalter of St. Jerome
Threnus Prayer of St. Augustine

From The Liturgical Year, by Abbot Prosper Gueranger, OSB:

This Sunday, called, from the first word of the Introit, Laetare Sunday, is one of the most solemn of the year. The Church interrupts her lenten mournfulness; the chants of the Mass speak of nothing but joy and consolation; the organ, which has been silent during the preceding three Sundays, now gives forth its melodious voice; the deacon resumes his dalmatic, and the subdeacon his tunic; and instead of purple, rose-coloured vestments are allowed to be used. These same rites were practised in Advent, on the third Sunday, called Gaudete. The Church's motive for introducing this expression of joy into to-day's liturgy is to encourage her children to persevere fervently to the end of this holy season. The real mid-Lent was last Thursday, as we have already observed; but the Church, fearing lest the joy might lead to some infringement on the spirit of penance, has deferred her own notice of it to this Sunday, when she not only permits, but even bids, her children to rejoice!

The Station at Rome is in the basilica of Holy Cross in Jerusalem, one of the seven principal churches of the holy city. It was built in the fourth century, by the emperor Constantine, in one of his villas called Sessorius, on which account it goes also under the name of the Sessorian basilica. The emperor's mother, St. Helen, enriched it with most precious relics, and wished to make it the Jerusalem of Rome. With this intention she ordered a great quantity of earth taken from Mount Calvary to be put on the site. Among the other relics of the instruments of the Passion which she gave to this church was the inscription which was fastened to the cross; it is still there, and is called the Title of the Cross. The name of Jerusalem, which has been given to this basilica, and which recalls to our minds the heavenly Jerusalem towards which we are tending, suggested the choice of it as to-day's Station. Up to the fourteenth century, when Avignon became for a time the city of the Popes, the ceremony of the golden rose took place in this church; at present, it is blessed in the palace where the sovereign Pontiff happens to be residing at this season.

The blessing of the golden rose is one of the ceremonies peculiar to the fourth Sunday of Lent, which is called on this account Rose Sunday. The thoughts suggested by this flower harmonize with the sentiments wherewith the Church would now inspire her children. The joyous time of Easter is soon to give them a spiritual spring, of which that of nature is but a feeble image. Hence, we cannot be surprised that the institution of this ceremony is of a very ancient date. We find it observed under the pontificate of St. Leo IX. (eleventh century); and we have a sermon on the golden rose preached by the glorious Pope Innocent III., on this Sunday, and in the basilica of Holy Cross in Jerusalem. In the middle ages, when the Pope resided in the Lateran palace, having first blessed the rose, he went on horseback to the church of the Station. He wore the mitre, was accompanied by all the Cardinals, and held the blessed flower in his hand. Having reached the basilica, he made a discourse on the mysteries symbolized by the beauty, the colour, and the fragrance of the rose. Mass was then celebrated. After the Mass, the Pope returned to tile Lateran palace. Surrounded by the sacred college, he rode across the immense plain which separates the two basilicas, with the mystic flower still in his hand. We may imagine the joy of the people as they gazed upon the holy symbol. When the procession had reached the palace gates, if there were a prince present, it was his privilege to hold the stirrup, and assist the Pontiff to dismount; for which filial courtesy he received the rose, which had received so much honour and caused such joy.

At present, the ceremony is not quite so solemn; still the principal rites are observed. The Pope blesses the golden rose in the vestiary; he anoints it with holy chrism, over which he sprinkles a scented powder, as formerly; and when the hour for Mass has come, he goes to the palace chapel, holding the flower in his hand. During the holy Sacrifice, it is fastened to a golden rose-branch prepared for it on the altar. After the Mass, it is brought to the Pontiff, who holds it in his hand as he returns from the chapel to the vestiary. It is usual for the Pope to send the rose to some prince or princess, as a mark of honour; sometimes, it is a city or a Church that receives the flower.

We subjoin a free translation of the beautiful prayer used by the sovereign Pontiff when blessing the golden rose. It will give our readers a clearer appreciation of this ceremony, which adds so much solemnity to the fourth Sunday of Lent. 'O God! by whose word and power all things were created, and by whose will they are all governed! O Thou that art the joy and gladness of all Thy faithful people! we beseech Thy divine Majesty, that Thou vouchsafe to bless and sanctify this rose, so lovely in its beauty and fragrance. We are to bear it, this day, in our hands, as a symbol of spiritual joy; that thus the people that is devoted to Thy service, being set free from the captivity of Babylon by the grace of Thine only-begotten Son who is the glory and the joy of Israel, may show forth, with a sincere heart, the joys of that Jerusalem, which is above, and is our mother. And whereas Thy Church, seeing this symbol, exults with joy for the glory of Thy Name; do thou, O Lord! give her true and perfect happiness. Accept her devotion, forgive us our sins, increase our faith; heal us by Thy word, protect us by Thy mercy; remove all obstacles; grant us all blessings; that thus this same Thy Church may offer unto Thee the fruit of good works; and walking in the odour of the fragrance of that Flower, which sprang from the root of Jesse, and is called the Flower of the field, and the Lily of the valley, may she deserve to enjoy an endless joy in the bosom of heavenly glory, in the society of all the saints, together with that divine Flower, who liveth and reigneth with Thee in the unity of the Holy Ghost, world without end. Amen.'

We now come to the explanation of another name given tot the fourth Sunday of Lent, which was suggested by the Gospel of the day. We find this Sunday called in several ancient documents, the Sunday of the five loaves. The miracle alluded to in this title not only forms an essential portion of the Church's instructions during Lent, but it is also an additional element of to-day's joy. We forget for an instant the coming Passion of the Son of God, to give our attention to the greatest of the benefits He has bestowed on us; for under the figure of these loaves multiplied by the power of Jesus, our faith sees that Bread which came down from heaven, and giveth life to the world.1 'The Pasch,' says our Evangelist, 'was near at hand'; and, in a few days, our Lord will say to us: 'With desire I have desired to eat this Pasch with you.'2 Before leaving this world to go to His Father, Jesus desires to feed the multitude that follows Him; and in order to do this, He displays His omnipotence. Well may we admire that creative power, which feeds five thousand men with five loaves and two fishes, and in such wise that even after all have partaken of the feast as much as they would, there remain fragments enough to fill twelve baskets. Such a miracle is, indeed, an evident proof of Jesus' mission; but He intends it as a preparation for something far more wonderful; He intends it as a figure and a pledge of what He is soon to do, not merely once or twice, but every day, even to the end of time; not only for five thousand men, but for the countless multitude of believers. Think of the millions, who, this very year, are to partake of the banquet of the Pasch; and yet, He whom we have seen born in Bethlehem (the house of bread) is to be the nourishment of all these guests; neither will the divine Bread fail. We are to feast as did our fathers before us; and the generations that are to follow us, shall be invited as we now are, to come and taste how sweet is the Lord.3

But observe, it is in a desert place, as we learn from St. Matthew,4 that Jesus feeds these men, who represent us Christians. They have quitted the bustle and noise of cities in order to follow Him. So anxious are they to hear His words, that they fear neither hunger nor fatigue; and their courage is rewarded. A like recompense will crown our labours, our fasting and abstinence, which are now more than half over. Let us, then, rejoice, and spend this day with the light-heartedness of pilgrims who are near the end of their journey. The happy moment is advancing, when our soul, united and filled with her God, will look back with pleasure on the fatigues of the body, which, together with our heart's compunction, have merited for her a place at the divine banquet.

The primitive Church proposed this miracle of the multiplication of the loaves as a symbol of the Eucharist, the Bread that never fails. We find it frequently represented in the paintings of the catacombs and on the bas-reliefs of the ancient Christian tombs. The fishes, too, that were given together with the loaves, are represented on these venerable monuments of our faith; for the early Christians considered the fish to be the symbol of Christ, because the word 'fish' in Greek is made up of five letters, which are the initials of these words: Jesus Christ, Son (of) God, Saviour.

In the Greek Church this is the last day of the week called, as we have already noticed, Mesonestios. Breaking through her rule of never admitting a saint's feast during Lent, she keeps this mid-Lent Sunday in honour of the celebrated abbot of the monastery of Mount Sinai, St. John Climacus, who lived in the sixth century.

Labels: Restorationists