THE OLD ROMAN CATHOLIC MISSION SOUTH EAST UK

WEEK OF PRAYER FOR CHRISTIAN UNITY
January 18-25 2012

Thursday 19th
12 Noon, Lunch followed by Prayers for Christian Unity at Dorset Gardens Methodist Church
Hosted by the Methodist Church, Led by Rev Cynthia Park, Chair of Churches Together in Central Brighton

6pm, Mass for the Unity of Christians at the Annexe Sanctuary, Brighton Congress Hall
Hosted by the Old Roman Catholic Mission; Guest homilest: Fr John Habib of the Coptic Orthodox Church

Friday 20th
2.15pm Eucharist for Christian Unity at St Cuthman's CofE Church, Whitehawk
9pm Prayers with Brighton Street Pastors at St Paul's CofE Church, West Street

Sunday 22nd
6pm, Churches Together in Central Brighton's Christian Unity Week Service
Hosted by Majors Libbet & Jorgen Booth with the Salvation Army Band and Songsters at Brighton Congress Hall
Guest speaker: Revd Richard Harlow of the Sussex NHS Trust's Mental Health Chaplaincy

Wednesday 25th
1030am, Eucharist for Christian Unity at St Nicholas' CofE Church, Dyke Road

St Jerome Cardinal, Priest & Doctor of the Church

Born at Stridon, a town on the confines of Dalmatia and Pannonia, about the year 340-2; died at Bethlehem, 30 September, 420.

He went to Rome, probably about 360, where he was baptized, and became interested in ecclesiastical matters. From Rome he went to Trier, famous for its schools, and there began his theological studies. Later he went to Aquileia, and towards 373 he set out on a journey to the East. He settled first in Antioch, where he heard Apollinaris of Laodicea, one of the first exegetes of that time and not yet separated from the Church. From 374-9 Jerome led an ascetical life in the desert of Chalcis, south-west of Antioch. Ordained priest at Antioch, he went to Constantinople (380-81), where a friendship sprang up between him and St. Gregory of Nazianzus. From 382 to August 385 he made another sojourn in Rome, not far from Pope Damasus. When the latter died (11 December, 384) his position became a very difficult one. His harsh criticisms had made him bitter enemies, who tried to ruin him. After a few months he was compelled to leave Rome. By way of Antioch and Alexandria he reached Bethlehem, in 386. He settled there in a monastery near a convent founded by two Roman ladies, Paula and Eustochium, who followed him to Palestine. Henceforth he led a life of asceticism and study; but even then he was troubled by controversies which will be mentioned later, one with Rufinus and the other with the Pelagians.

CHRONOLOGY

The literary activity of St. Jerome, although very prolific, may be summed up under a few principal heads: works on the Bible; theological controversies; historical works; various letters; translations. But perhaps the chronology of his more important writings will enable us to follow more easily the development of his studies.

A first period extends to his sojourn in Rome (382), a period of preparation. From this period we have the translation of the homilies of Origen on Jeremias, Ezechiel, and Isaias (379-81), and about the same time the translation of the Chronicle of Eusebius; then the "Vita S. Pauli, prima eremitae" (374-379). A second period extends from his sojourn in Rome to the beginning of the translation of the Old Testament from the Hebrew (382-390). During this period the exegetical vocation of St. Jerome asserted itself under the influence of Pope Damasus, and took definite shape when the opposition of the ecclesiastics of Rome compelled the caustic Dalmatian to renounce ecclesiastical advancement and retire to Bethlehem. In 384 we have the correction of the Latin version of the Four Gospels; in 385, the Epistles of St. Paul; in 384, a first revision of the Latin Psalms according to the accepted text of the Septuagint (Roman Psalter); in 384, the revision of the Latin version of the Book of Job, after the accepted version of the Septuagint; between 386 and 391 a second revision of the Latin Psalter, this time according to the text of the "Hexapla" of Origen (Gallican Psalter, embodied in the Vulgate). It is doubtful whether he revised the entire version of the Old Testament according to the Greek of the Septuagint. In 382-383 "Altercatio Luciferiani et Orthodoxi" and "De perpetua Virginitate B. Mariae; adversus Helvidium". In 387-388, commentaries on the Epistles to Philemon, to the Galatians, to the Ephesians, to Titus; and in 389-390, on Ecclesiastes.

Between 390 and 405, St. Jerome gave all his attention to the translation of the Old Testament according to the Hebrew, but this work alternated with many others. Between 390-394 he translated the Books of Samuel and of Kings, Job, Proverbs, Ecclesiastes, the Canticle of Canticles, Esdras, and Paralipomena. In 390 he translated the treatise "De Spiritu Sancto" of Didymus of Alexandria; in 389-90, he drew up his "Quaestiones hebraicae in Genesim" and "De interpretatione nominum hebraicorum." In 391-92 he wrote the "Vita S. Hilarionis", the "Vita Malchi, monachi captivi", and commentaries on Nahum, Micheas, Sophonias, Aggeus, Habacuc. In 392-93, "De viris illustribus", and "Adversus Jovinianum"; in 395, commentaries on Jonas and Abdias; in 398, revision of the remainder of the Latin version of the New Testament, and about that time commentaries on chapters 13-23 of Isaias; in 398, an unfinished work "Contra Joannem Hierosolymitanum"; in 401, "Apologeticum adversus Rufinum"; between 403-406, "Contra Vigilantium"; finally from 398 to 405, completion of the version of the Old Testament according to the Hebrew. In the last period of his life, from 405 to 420, St. Jerome took up the series of his commentaries interrupted for seven years. In 406, he commented on Osee, Joel, Amos, Zacharias, Malachias; in 408, on Daniel; from 408 to 410, on the remainder of Isaias; from 410 to 415, on Ezechiel; from 415-420, on Jeremias. From 401 to 410 date what is left of his sermons; treatises on St. Mark, homilies on the Psalms, on various subjects, and on the Gospels; in 415, "Dialogi contra Pelagianos".

CHARACTERISTICS OF ST. JEROME'S WORK

St. Jerome owes his place in the history of exegetical studies chiefly to his revisions and translations of the Bible. Until about 391-2, he considered the Septuagint translation as inspired. But the progress of his Hebraistic studies and his intercourse with the rabbis made him give up that idea, and he recognized as inspired the original text only. It was about this period that he undertook the translation of the Old Testament from the Hebrew. But he went too far in his reaction against the ideas of his time, and is open to reproach for not having sufficiently appreciated the Septuagint. This latter version was made from a much older, and at times much purer, Hebrew text than the one in use at the end of the fourth century. Hence the necessity of taking the Septuagint into consideration in any attempt to restore the text of the Old Testament. With this exception we must admit the excellence of the translation made by St. Jerome. His commentaries represent a vast amount of work but of very unequal value. Very often he worked exceedingly rapidly; besides, he considered a commentary a work of compilation, and his chief care was to accumulate the interpretations of his predecessors, rather than to pass judgment on them. The "Quaestiones hebraicae in Genesim" is one of his best works. It is a philological inquiry concerning the original text. It is to be regretted that he was unable to continue, as had been his intention, a style of work entirely new at the time. Although he often asserted his desire to avoid excessive allegory, his efforts in that respect were far from successful, and in later years he was ashamed of some of his earlier allegorical explanations. He himself says that he had recourse to the allegorical meaning only when unable to discover the literal meaning. His treatise, "De Interpretatione nominum hebraicorum", is but a collection of mystical and symbolical meanings.

Excepting the "Commentarius in ep. ad Galatas", which is one of his best, his explanations of the New Testament have no great value. Among his commentaries on the Old Testament must be mentioned those on Amos, Isaias, and Jeremias. There are some that are frankly bad, for instance those on Zacharias, Osee, and Joel. To sum up, the Biblical knowledge of St. Jerome makes him rank first among ancient exegetes. In the first place, he was very careful as to the sources of his information. He required of the exegete a very extensive knowledge of sacred and profane history, and also of the linguistics and geography of Palestine. He never either categorically acknowledged or rejected the deuterocanonical books as part of the Canon of Scripture, and he repeatedly made use of them. On the inspiration, the existence of a spiritual meaning, and the freedom of the Bible from error, he holds the traditional doctrine. Possibly he has insisted more than others on the share which belongs to the sacred writer in his collaboration in the inspired work. His criticism is not without originality. The controversy with the Jews and with the Pagans had long since called the attention of the Christians to certain difficulties in the Bible. St. Jerome answers in various ways. Not to mention his answers to this or that difficulty, he appeals above all to the principle, that the original text of the Scriptures is the only one inspired and free from error. Therefore one must determine if the text, in which the difficulties arise, has not been altered by the copyist. Moreover, when the writers of the New Testament quoted the Old Testament, they did so not according to the letter but according to the spirit. There are many subtleties and even contradictions in the explanations Jerome offers, but we must bear in mind his evident sincerity. He does not try to cloak over his ignorance; he admits that there are many difficulties in the Bible; at times he seems quite embarrassed. Finally, he proclaims a principle, which, if recognized as legitimate, might serve to adjust the insufficiencies of his criticism. He asserts that in the Bible there is no material error due to the ignorance or the heedlessness of the sacred writer, but he adds: "It is usual for the sacred historian to conform himself to the generally accepted opinion of the masses in his time" (P.L., XXVI, 98; XXIV, 855).

Among the historical works of St. Jerome must be noted the translation and the continuation of the "Chronicon Eusebii Caesariensis", as the continuation written by him, which extends from 325 to 378, served as a model for the annals of the chroniclers of the Middle Ages; hence the defects in such works: dryness, superabundance of data of every description, lack of proportion and of historical sense. The "Vita S. Pauli Eremitae" is not a very reliable document. The "Vita Malchi, monachi" is a eulogy of chastity woven through a number of legendary episodes. As to the "Vita S. Hilarionis", it has suffered from contact with the preceding ones. It has been asserted that the journeys of St. Hilarion are a plagiarism of some old tales of travel. But these objections are altogether misplaced, as it is really a reliable work. The treatise "De Viris illustribus" is a very excellent literary history. It was written as an apologetic work to prove that the Church had produced learned men. For the first three centuries Jerome depends to a great extent on Eusebius, whose statements he borrows, often distorting them, owing to the rapidity with which he worked. His accounts of the authors of the fourth century however are of great value. The oratorical consist of about one hundred homilies or short treatises, and in these the Solitary of Bethlehem appears in a new light. He is a monk addressing monks, not without making very obvious allusions to contemporary events. The orator is lengthy and apologizes for it. He displays a wonderful knowledge of the versions and contents of the Bible. His allegory is excessive at times, and his teaching on grace is Semipelagian. A censorious spirit against authority, sympathy for the poor which reaches the point of hostility against the rich, lack of good taste, inferiority of style, and misquotation, such are the most glaring defects of these sermons. Evidently they are notes taken down by his hearers, and it is a question whether they were reviewed by the preacher. The correspondence of St. Jerome is one of the best known parts of his literary output. It comprises about one hundred and twenty letters from him, and several from his correspondents. Many of these letters were written with a view to publication, and some of them the author even edited himself; hence they show evidence of great care and skill in their composition, and in them St. Jerome reveals himself a master of style. These letters, which had already met with great success with his contemporaries, have been, with the "Confessions" of St. Augustine, one of the works most appreciated by the humanists of the Renaissance. Aside from their literary interest they have great historical value. Relating to a period covering half a century they touch upon most varied subjects; hence their division into letters dealing with theology, polemics, criticism, conduct, and biography. In spite of their turgid diction they are full of the man's personality. It is in this correspondence that the temperament of St. Jerome is most clearly seen: his waywardness, his love of extremes, his exceeding sensitiveness; how he was in turn exquisitely dainty and bitterly satirical, unsparingly outspoken concerning others and equally frank about himself.

The theological writings of St. Jerome are mainly controversial works, one might almost say composed for the occasion. He missed being a theologian, by not applying himself in a consecutive and personal manner to doctrinal questions. In his controversies he was simply the interpreter of the accepted ecclesiastical doctrine. Compared with St. Augustine his inferiority in breadth and originality of view is most evident.

His "Dialogue" against the Luciferians deals with a schismatic sect whose founder was Lucifer, Bishop of Cagliari in Sardinia. The Luciferians refused to approve of the measure of clemency by which the Church, since the Council of Alexandria, in 362, had allowed bishops, who had adhered to Arianism, to continue to discharge their duties on condition of professing the Nicene Creed. This rigorist sect had adherents almost everywhere, and even in Rome it was very troublesome. Against it Jerome wrote his "Dialogue", scathing in sarcasm, but not always accurate in doctrine, particularly as to the Sacrament of Confirmation.

The book "Adversus Helvidium" belongs to about the same period. Helvidius held the two following tenets:

Mary bore children to Joseph after the virginal birth of Jesus Christ;

from a religious viewpoint, the married state is not inferior to celibacy. Earnest entreaty decided Jerome to answer. In doing so he discusses the various texts of the Gospel which, it was claimed, contained the objections to the perpetual virginity of Mary. If he did not find positive answers on all points, his work, nevertheless, holds a very creditable place in the history of Catholic exegesis upon these questions.

The relative dignity of virginity and marriage, discussed in the book against Helvidius, was taken up again in the book "Adversus Jovinianum" written about ten years later. Jerome recognizes the legitimacy of marriage, but he uses concerning it certain disparaging expressions which were criticized by contemporaries and for which he has given no satisfactory explanation. Jovinian was more dangerous than Helvidius. Although he did not exactly teach salvation by faith alone, and the uselessness of good works, he made far too easy the road to salvation and slighted a life of asceticism. Every one of these points St. Jerome took up.

The "Apologeticum adversus Rufinum" dealt with the Origenistic controversies. St. Jerome was involved in one of the most violent episodes of that struggle, which agitated the Church from Origen's lifetime until the Fifth Ecumenical Council (553). The question at issue was to determine if certain doctrines professed by Origen and others taught by certain pagan followers of Origen could be accepted. In the present case the doctrinal difficulties were embittered by personalities between St. Jerome and his former friend, Rufinus. To understand Origen were by far the most complete exegetical collection then in existence, and the one most accessible to students. Hence a very natural tendency to make use of them, and it is evident that St. Jerome did so, as well as many others. But we must carefully distinguish between writers who made use of Origen and those who adhered to his doctrines. This distinction is particularly necessary with St. Jerome, whose method of work was very rapid, and consisted in transcribing the interpretations of former exegetes without passing criticism on them. Nevertheless, it is certain that St. Jerome greatly praised and made use of Origen, that he even transcribed some erroneous passages without due reservation. But it is also evident that he never adhered thinkingly and systematically to the Origenistic doctrines.

Under these circumstances it came about that when Rufinus, who was a genuine Origenist, called on him to justify his use of Origen, the explanations he gave were not free from embarrassment. At this distance of time it would require a very subtle and detailed study of the question to decide the real basis of the quarrel. However that may be, Jerome may be accused of imprudence of language and blamed for a too hasty method of work. With a temperament such as his, and confident of his undoubted orthodoxy in the matter of Origenism, he must naturally have been tempted to justify anything. This brought about a most bitter controversy with his wily adversary, Rufinus. But on the whole Jerome's position is by far the stronger of the two, even in the eyes of his contemporaries. It is generally conceded that in this controversy Rufinus was to blame. It was he who brought about the conflict in which he proved himself to be narrow-minded, perplexed, ambitious, even timorous. St. Jerome, whose attitude is not always above reproach, is far superior to him.

Vigilantius, the Gascon priest against whom Jerome wrote a treatise, quarrelled with ecclesiastical usages rather than matters of doctrine. What he principally rejected was the monastic life and the veneration of saints and of relics. In short, Helvidius, Jovinian, and Vigilantius were the mouthpieces of a reaction against asceticism which had developed so largely in the fourth century. Perhaps the influence of that same reaction is to be seen in the doctrine of the monk Pelagius, who gave his name to the principal heresy on grace: Pelagianism. On this subject Jerome wrote his "Dialogi contra Pelagianos". Accurate as to the doctrine of original sin, the author is much less so when he determines the part of God and of man in the act of justification. In the main his ideas are Semipelagian: man merits first grace: a formula which endangers the absolute freedom of the gift of grace. The book "De situ et nominibus locorum hebraicorum" is a translation of the "Onomasticon" of Eusebius, to which the translator has joined additions and corrections. The translations of the "Homilies" of Origen vary in character according to the time in which they were written. As time went on, Jerome became more expert in the art of translating, and he outgrew the tendency to palliate, as he came across them, certain errors of Origen. We must make special mention of the translation of the homilies "In Canticum Canticorum", the Greek original of which has been lost.

St. Jerome's complete works can be found in P.L., XXII-XXX.

Publication informationWritten by Louis Saltet. Transcribed by Sean Hyland. The Catholic Encyclopedia, Volume VIII. Published 1910. New York: Robert Appleton Company. Nihil Obstat, October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York

By Dr Paul Kitchenham

A few days ago I found a copy of a rather pretentious card which I had had printed and sent out to my friends to announce that on the Feast of the Transfiguration 1993 I would be conditionally baptised and received into the Roman Catholic Church at St Cuthbert’s Chapel Sacriston, County Durham. What struck my attention was the verse from the Epistle to the Hebrews which I had chosen to go on this card - talking of Abraham’s faith and how it had caused him to leave his home & go to an unfamiliar land, the author of the Epistle wRites “For he looked for a city that hath foundations: whose builder and maker is God” (Hebrews 11:10). How apt a quotation to describe my journey to Old Roman Catholicism & St Cuthman’s Mission!

From my school days I have been looking for that city, seeking it first in Biblical Anglicanism, then in Anglo-Catholicism, before discovering the Traditional Catholic community in County Durham whilst I was studying at the University there - the greatest gift Dr Glover & his little congregation imparted to me before & after my reception was a love for the traditional Rite of Mass, the glories of the Triduum ceremonies and the beauty of plainsong and polyphony. Mass on Sundays and Holy Days was supplemented by singing Vespers in the Norman Chapel at Durham Castle under the direction of the late Dr Jerome Roche. Dr Glover’s version of traditional Catholicism was down-to-earth, intellectually grounded and (there is no other word for it) stylish. For all those things I am grateful and will always pray for my former co-religionists there both living and those now departed.

Why then am I no longer a Traditional Roman Catholic? Human sin & immaturity undoubtedly come into the answer, and I make no bones about the fact that my spiritual journey can appear a succession of mistakes and blind alleys - I have handed that over to God in whose love and mercies I have trusted throughout my journey. But the isolated, unique position of St Cuthbert’s Traditional Catholic Association came to an end with Dr Glover’s retirement and the handing over of the Mission to the Society of Saint Pius X. For me, with 16 years hindsight, this points to the fundamental contradiction in holding a full Vatican I doctrine of Papal authority whilst rejecting that same authority in practice by avoiding (in Dr Glover’s case) all liturgical developments since the 1950s. At the time, it also introduced me to the fact that the SSPX priests had different priorities to those which had attracted me to the Catholicism available in the little cellar chapel in the appropriately named village of Sacriston - I found the refusal to engage with the modern world and the ceaseless sermons on immodesty in dress, abortion, apparitions and so on, tedious and unfulfilling.

In my spiritual wanderings thereafter, I spent time with the conciliar Roman Catholic Church in its most attractive incarnation at the London Oratory, returned to Anglo-Catholicism, spending also a few years away from Church attendance completely. Many places of worship satisfied for a while, but these were oases along the way, and eventually I had to move on from each - sometimes for good reasons, sometimes less so. I also trained as a Religious Education teacher during those years and found it stimulating and thought-provoking to explore the teachings and ceremonies of other religions. All this time consciously or unconsciously I still sought for that city, whose builder and maker is God.

Sometimes God works in our lives through our circumstances and in His grace gives us the push we need to find the right direction. In the last year I have experienced this grace, with sudden and unmistakable call out of the two Anglican Churches where I was involved. I’m no Abraham, but I was being asked to leave what had passed for a spiritual home and seek more strongly for the city with foundations. Unlike Abraham I can say with all honesty that the places which I have passed through are clearly doing a work for God, but I could see that He was saying to me one by one, “not here, not here”.

So in Septuagesimatide this year I found myself without a spiritual home, and also having to take time off work for stress - this time has been a real opportunity for reassessment and rediscovery of who I am, and whom I am called to be. None of us can do a greater thing for God’s glory than to be fully ourselves, His beloved and unique creation. How then did I find myself at Mass at St Cuthman’s Mission on Palm Sunday? I decided very early on in my period of retreat into myself that the future for me would lie outside the “mainstream” - I had known various representatives of independent Catholicism through my academic interests but had always thoughtlessly considered it to be an area of Roman Catholics manques. It was my recent hobby of collecting old neo-Gallican liturgical books - the Missals, Antiphonaires, Breviaries, Rituals and so on used by the different French dioceses until their abandonment in the 19th century wave of ultramontanism - that led me to see that the fundamental dislocation within Roman Catholic Traditionalism was a result of an overblown and misplaced understanding of the Petrine Primacy. I was seeking for a more traditional ecclesiology than the innovations of the 19th century - rather than trying to be an Anglican and shutting my eyes to everything outside my parish, or trying to be a Roman Catholic and shutting my eyes to everything more or less, the city that has foundations was the Old Roman Catholic position, shared with Orthodoxy, recognising the ministry of the Pope among the Churches, but valuing the local, the specific and centred on organic tradition - the discovery of St Cuthman’s Mission within driving distance of my home followed shortly thereafter, thanks to the website and I have come home.

Much of my journey may be very individual to myself - I would never claim that Old Roman Catholicism is for everyone, but I have found at St Cuthman’s a glimpse of the only city that truly has foundations, which is that heavenly Jerusalem to which God’s love calls each and every one of us. I can do no better than to pray for God’s blessing on you the reader on your spiritual journey, and can give no better advice than to think with your heart, to listen to God’s word to you in prayer and meditation, and to know that it is His will that you should be the person He created you to be: that city which has foundations is within each of us, and we are all living stones called to build up that heavenly Jerusalem to all eternity.

By Ms Angela Murphy

Saturday 30th April, 2011 was a very special day in the lives of three young people: Daniel aged 24, Dolores (Dolly) aged 22 and Finn aged 10 who is significantly affected by a rare disability. It was on this day that the three youngsters received the sacrament of Baptism in a service administered by Canon (Father) Jerome Lloyd in the Prayer Chapel of Dorset Gardens Methodist Church, Brighton.

Finn’s parents Sean and Angela were already members of the ORCCE when the children were baptised; they joined after they decided to part- company with the Roman Catholic Church, feeling very uneasy about its very limited support of equal opportunities and also its moving away from the traditional liturgy. On reflection, they say that leaving the Church in which they were baptised wasn’t difficult; indeed far from being “racked with regret”, on the contrary they have found that membership of the ORCCE has reinvigorated their catholic faith.

Despite being completely comfortable in their new (religious) home, they were somewhat reticent about contacting Fr Jerome given that they live about 60 miles away from Brighton and they knew their Parish Priest would want to visit them in West London. Far from being a hardship, Fr Jerome was only too willing to make arrangements and visit the youngsters at home.

In preparation for the visit, Father Jerome had extensive discussions with the parents and also sent them a large amount of preparatory literature. When he did visit, he was made most welcome by all – in particular Horace the family’s 65Kg Dogue de Bordeaux who perhaps also got wind of Fr Jerome’s cat, Mr Watts. Fr Jerome discussed the significance of baptism with the youngsters in a way that made everyone feel at ease.

On the day the children were baptised the family were blessed by beautiful weather, clear roads and available parking spaces – perhaps clear evidence that their guardian angels were looking out for them. On arriving at the Methodist Church they were introduced to Peter who was going to sponsor Finn and assist Father Jerome. They were also lucky to meet with the Rev. Cynthia Park, Minister of the Methodist Church; with characteristic Christian generosity, she had given permission for the service being held in the Church. The family were overjoyed when she asked if she could both attend the baptismal service and also receive Holy Communion.

The sacrament was dispensed by Fr Jerome during a beautiful traditional service. Speaking afterwards, the children’s grandmother Lola described the liturgy as “Marvellous – it was just like the services we went to when I was younger”. Nanny Lola had already made clear to Father Jerome beforehand that she was certainly not a practitioner of "charismatic" or "spirit- led" worship!

Angela and Sean described the whole thing as “wonderful and a little overwhelming”. The service concluded by Father Jerome giving the children each a striking certificate of baptism written wholly in Latin which, needless to say, will be treasured by all. Daniel, who admits he was apprehensive, described his receipt of the sacrament as “Massively significant” whilst Dolly was keen to tell her friends in great detail what had happened. Both Daniel and Dolly are now thinking about confirmation and, Deo gratias, this will take place during the autumn of this year in London.

Getting involved...

There are various opportunities for parishoners to get involved in activities...

The Daily Mass Online attracts an average 1'200 viewers a month, many are housebound, elderly or infirm with limited opportunities to participate in the offering of the Mass except via this medium; other viewers are devout Catholics unable to attend Mass in person due to work commitments or for whom getting to Mass is difficult through distance or lack of transport. Still others are curious about the Catholic Faith and particularly about the traditional form of Mass of the Latin Rite. For all, the Daily Mass Online is an opportunity to participate spiritually in the offering of the supreme act of the Church's worship, uniting their prayers with those of the Church and of Our Lord Himself on the Cross for our redemption.

How can you get involved in this apostolate of charity? In the first instance, by attending! Come and answer the Mass and enhance the experience of viewers by being able to see members of the Body of Christ at “the work of the people” of God i.e. the Liturgy. If you have a car, perhaps you could bring someone along with you? The venue has complete disabled access and facilities. You might like to consider sponsoring a Mass or several Masses, perhaps donate towards the cost of the web expenses? Certainly you can help spread the word and encourage others to watch the Mass.

The Homeless Drop-in On Wednesdays the Salvationists at Brighton Congress Hall, open their main multipurpose hall as a “drop-in” for the homeless and impoverished of our City. It has been my personal joy to assist the provision of hot/cold drinks and food to those who come and I should like to extend to you an invitation to join us. This drop-in is one of only three in the City and is the only one to offer food and drink for free. It is also, since the closure of another centre, the only place to offer free showers and washing facilities to the homeless. Why not come to the 8am Mass on Wednesday and then join me with the Salvationists? I can tell you, there's no better feeling than receiving Christ at Mass and then serving Him straight afterwards in the person of the poor.

Otherwise, why not support this wonderful expression of charity, that gives hope to the poor and through which you might express your faith by offering, if not your time, your old clothes or contributing towards the cost of food? Unfortunately the Salvation Army can't collect any clothes but will welcome any brought to the hall. Or visit their website at www.salvationarmybch.org.uk and go to the “donate” page to give a financial contribution to the “Homeless Project” for which they receive no other funding.

“Peace of Mind” - Churches Working Together in Brighton & Hove Another project you may wish to assist with is a new initiative borne by our other ecumenical friends at Dorset Gardens Methodist Church with whom we are collaborating to establish a Mental Health Day Centre. The project has begun with the running of Mental Health Awareness workshops designed to make members of congregations aware of Mental Health symptoms and behaviours as much for the benefit of their brethren as for visitors. The next stage will be to run workshops on passive counseling skills and perhaps more advanced interventionist skills. Ultimately the goal is to provide a Day Centre where people suffering with Mental Health can come and enjoy activities designed to relieve and distract them from their condition, arts and crafts and musical activities as well as a place to meet counselors and a safe place “to be”.

Why not offer to become an “aware” member of the Mission? The training is delivered over half a day in a very informal and relaxed atmosphere that encourages thought and interaction with other course attendees. The initial courses focus on awareness of signs, symptoms and breaking down misconceptions and stereotypes about Mental Health. Alternatively, why not contribute to the cost of training. Contact Fr Jerome for more information.

Beloved in Christ

We, as Old Roman Catholics, maintain and perpetuate the Catholic Faith as it had been received from the Apostles, without addition. We maintain the Traditional Liturgy that in word and action expresses that Traditional Faith. But we also, my dear people, as Old Roman Catholics, continue to perpetuate the Pauline prophecy that “faith, hope and charity will always remain.” [I Cor xiii:13] This is the main purpose of our witness and continued existence.

The maintenance of the Faith and the Liturgy serves the Faithful to remain in “faith, hope and charity.” The Sacraments of The Church sustain us, the doctrine of the Apostles teaches us, the Liturgy informs us and reflects the desire of our souls and the Divine Will for us. All these three things together are provided us to enrich our understanding, inform our consciences and make present to us the abiding presence of the Most Holy Trinity in our lives. “Faith, hope and charity” are the characteristics which our lives should express in our thoughts, our actions and most importantly in our hearts.

It must be, dearest brethren, our goal, both individually and corporately, together, as the Body of Christ [I Cor xii:27] in this place to manifest these attributes of faith, hope and love. If the Tradition that we have sought to maintain and that still invites and draws people to itself is to continue, it is necessary for us to live out our faith, hope and charity.

Our Mission then must seek not only to offer the Traditional Liturgy, as we are fortunate enough to do daily now at The Annexe, but also provide opportunities for us all to put the Faith it expresses into action. As your Pastor I have tried to facilitate ways in which together we can express our faith, hope and charity in practical application.

For almost the past year as Chair of Churches Together in Central Brighton I have immersed myself in “what's going on” in the City where we are based. Attending the Citywide “Hub” meetings has given me a wider sense of where and how Christians are needed to serve Christ in the people living in the communities around us. I hope that one of the differences that defines us as Old Roman Catholics from most Traditional Catholics is that our apostolate, our reason for being, is more than just serving God in the Liturgy but in each other and most especially in others.

Beloved, if our offering of Liturgy and maintenance of Tradition is to accomplish anything, it must transform our lives, our selves, our very being. In Gesima and Lent we reflected in the daily homilies on the Divine Charity and of how love demands to be expressed – if we love someone, we have to tell them otherwise they won't know – similarly with the love we have for God and of God, we needs must express our love towards Him and His love towards each other as well as ourselves.

The homepage of our website carries a slogan: “Veritatem facientes in caritate”. “Veritatem” refers to “truth” for us this means the Truth, the Gospel of Jesus Christ, about God and His love for us, expressed by the Catholic Faith; “Facientes” means to seek, to witness, to make, to do - here it refers to our hope in Christ, to our hope in the Truth that calls us and motivates us; “In caritate” means simply “in love” in that true charity which must be expressed outwardly towards God and each other.

We have entered now the Post Pentecost season, the “green” season or “Ordinary Time” as it is referred to in the modern liturgical calendars. But this season is far from “ordinary”. Holy Mother Church has prepared us through Advent and the rememberance of the end times and of the Incarnation at Christmasstide, in the Epiphany season of the revelation of the nature and person of Christ, in Gesima and Lent of our need to live in charity with God and with each other, in Holy Week the rememberance of the manifestation of God's love for us in Christ by His passion, death and resurrection, in Eastertide of the hope that we have in Christ, in Pentecost the empowerment of the Holy Spirit in the life of The Church of His people, at Trinity of the nature of the Godhead and even in the latter observances of the octaves of Corpus Christi and the Sacred Heart, the abiding presence of Christ with His people manifested in the Sacrament of His Love. All this she has done to embolden, encourage and enthuse us to live life in the Spirit, to live life in charity, to live life in Christ, to give our lives to God that we may ultimately receive that eternal life with the Godhead.

Consider these words of St Paul;

“So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” [Phil. ii:1-11]

“Kenosis” is the theological term used to describe Christ's “emptying” of Himself. Consider, if we would be Christ-like, if we would be “Christian,” how we might empty ourselves in emulation of Him. Surely in the service of others we might find such expression?

Following this letter are some suggestions as to how you might consider emulating Christ in the context of our mission to fulfill and perpetuate the Apostle's prophecy. For each and everyone of us as members of this Parish Mission have been brought by God to our fellowship, it is no accident that you and I have found faith, hope and charity together as Old Roman Catholics. I am certain, knowing the various backgrounds and circumstances of us all, that it is God's will and purpose that has brought us together. If then, we would seek the Truth, if we believe we have found that Truth in Christ and the most ancient expression of the Catholic Faith found in Old Roman Catholicism, then we ought to seek to live out that Truth together in the service of others, in the service of Christ. Afterall, “omnia vincit amor,” [love conquers all] and as the love of Christ has conquered our hearts, so let His love through us conquer others.

With my love and prayers for you all,

Fr Jerome OSJV
Parish Administrator

SUMMER MAGAZINE NOW ONLINE!

St. George Patron Of England

Veneration of St. George comes to us from the east, probably from Palestine where he was held in high honor as a martyr. Regarded as the patron of Christian armies he is venerated under this title by the Latins as well as by the Greeks.

St. George is venerated by the Eastern Church among her "great martyrs" and "standard-bearers." He belonged to the Roman army; he was arrested and, probably, beheaded under Diocletian, c. 304. He is the patron of England, since 800. St. George is one of the "Fourteen Holy Helpers."

Many legends are attached to Saint George. The most famous is the one in The Golden Legend. There was a dragon that lived in a lake near Silena, Libya. Not even armies could defeat this creature, and he terrorized flocks and the people. St. George was passing through and upon hearing about a princess was about to be eaten, he went to battle against the serpent, and killed it with one blow with his lance. Then with his great preaching, George converted the people. He distributed his reward to the poor, then left the area.

St George

by Michael Collins MA (Oxon) MPhil
In this short essay compiled from secondary sources, I have identified three main themes:

1. the historical St George 

2. the growth and influence of legends about him inEngland

3. the place of St George in English history, literature and institutions

Because the themes are interrelated and affect each other, I present them chronologically. 

St George is the patron saint of England and among the most famous of Christian figures. But of the man himself, nothing is certainly known. Our earliest source, Eusebius of Caesarea, writing c. 322, tells of a soldier of noble birth who was put to death under Diocletian at Nicomedia on 23 April, 303, but makes no mention of his name, his country or his place of burial. According to the apocryphal Acts of St George current in various versions in the Eastern Church from the fifth century, George held the rank of tribune in the Roman army and was beheaded by Diocletian for protesting against the Emperor's persecution of Christians. George rapidly became venerated throughout Christendom as an example of bravery in defence of the poor and the defenceless and of the Christian faith.

George was probably first made well known in England by Arculpus and Adamnan in the early eighth century. The Acts of St George, which recounted his visits to Caerleon and Glastonbury while on service in England, were translated into Anglo-Saxon. Among churches dedicated to St George was one at Doncaster in 1061. George was adopted as the patron saint of soldiers after he was said to have appeared to the Crusader army at the Battle of Antioch in 1098. Many similar stories were transmitted to the West by Crusaders who had heard them from Byzantine troops, and were circulated further by the troubadours. When Richard 1 was campaigning in Palestine in 1191-92 he put the army under the protection of St George.

Because of his widespread following, particularly in the Near East, and the many miracles attributed to him, George became universally recognized as a saint sometime after 900. Originally, veneration as a saint was authorized by local bishops but, after a number of scandals, the Popes began in the twelfth century to take control of the procedure and to systematize it. A lesser holyday in honour of St George, to be kept on 23 April, was declared by the Synod of Oxford in 1222; and St George had become acknowledged as Patron Saint of England by the end of the fourteenth century. In 1415, the year of Agincourt, Archbishop Chichele raised St George's Day to a great feast and ordered it to be observed like Christmas Day. In 1778 the holiday reverted to a simple day of devotion for English Catholics.

The banner of St George, the red cross of a martyr on a white background, was adopted for the uniform of English soldiers possibly in the reign of Richard 1, and later became the flag of England and the White Ensign of the Royal Navy. In a seal of Lyme Regis dating from 1284 a ship is depicted bearing a flag with a cross on a plain background. During Edward 111's campaigns in France in 1345-49, pennants bearing the red cross on a white background were ordered for the king's ship and uniforms in the same style for the men at arms. When Richard 11 invaded Scotland in 1385, every man was ordered to wear 'a signe (sic) of the arms of St George', both before and behind, whilst death was threatened against any of the enemy's soldiers 'who do bear the same crosse or token of Saint George, even if they be prisoners'.

The fame of St George throughout Europe was greatly increased by the publication of the Legenda Sanctorum (Readings on the Saints), later known as the Legenda Aurea (The Golden Legend) by James of Voragine in 1265. The name 'golden legend' does not refer to St George but to the whole collection of stories, which were said to be worth their weight in gold. It was this book which popularized the legend of George and the Dragon. The legend may have been particularly well received in England because of a similar legend in Anglo-Saxon literature. St George became a stock figure in the secular miracle plays derived from pagan sources which continued to be performed at the beginning of spring. The origin of the legend remains obscure. It is first recorded in the late sixth century and may have been an allegory of the persecution of Diocletian, who was sometimes referred to as 'the dragon' in ancient texts. The story may also be a christianized version of the Greek legend of Perseus, who was said to have rescued the virgin Andromeda from a sea monster at Arsuf or Jaffa, near Lydda (Diospolis), where the cult of St George grew up around the site of his supposed tomb.

In 1348, George was adopted by Edward III as principal Patron of his new order of chivalry, the Knights of the Garter. Some believe that the Order took its name from a pendant badge or jewel traditionally shown in depictions of Saint George. The insignia of the Order include a Collar and Badge Appendant, known as the George. The badge is of gold and presents a richly enamelled representation of St George on horseback slaying the dragon. A second medal, the Lesser George, also depicting George and the dragon, is worn attached to the Sash. The objective of the Order was probably to focus the efforts of England on further Crusades to reconquer the Holy Land. The earliest records of the Order of the Garter were destroyed by fire, but it is believed that either in 1348 or in 1344 Edward proclaimed St George Patron Saint of England. Although the cult of St George was suppressed in England at the Reformation, St George's Chapel, Windsor, completed in stages from 1483 to 1528, has remained the official seat of the Order, where its chapters assemble. The Monarch and the Prince of Wales are always members, together with 24 others and 26 Knights or Ladies Companion.

Much later, in 1818, the Prince Regent, later George IV, created the Most Distinguished Order of St Michael and St George to recognize exemplary service in the diplomatic field. The Order was founded to commemorate the British protectorate of the Ionian islands and Malta, which had begun in 1814. Originally membership was limited to inhabitants of the islands and to Britons who had served locally. In 1879 membership was widened to include foreigners who had performed distinguished service in Commonwealth countries. The Order was reorganized by William 1V into three classes: Knight Grand Cross (GCMG); Knight Commander (KCMG); and Companion (CMG). Nowadays there are women members of each class with the title 'Dame'. The medal of the Order shows St George and the Dragon on one side, and St Michael confronting the Devil on the other with the inscription,'auspicium melioris aevi' ('augury of a better age'). The Chapel of the Order is St Paul's Cathedral.

Saint George is a leading character in one of the greatest poems in the English language, Spencer's Faerie Queene (1590 and 1596). St George appears in Book 1 as the Redcrosse (sic) Knight of Holiness, protector of the Virgin. In this guise he may also be seen as the Anglican church upholding the monarchy of Elizabeth I:

But on his breast a bloody Cross he bore
The dear remembrance of his dying Lord,
For whose sweet sake that glorious badge we wore
And dead (as living) ever he adored.

The legend of St George and the dragon took on a new lease of life during the Counter Reformation. The discoveries in Africa, India and the Americas, in areas which maps had previously shown as populated by dragons, presented vast new fields for Church missionary endeavour, and St George was once again invoked as an example of danger faced and overcome for the good of the Church. Meanwhile, the Protestant author, John Bunyan (1628-88), recalled the story of George and the Dragon in the account of the fight between Christian and Apollyon in Pilgrim's Progress (1679 and 1684).

The cult of St George was ridiculed by Erasmus after his visit (sometime between 1511 and 1513) to the saint's shrine at Canterbury, where the supposed arm of George attracted a large pilgrim traffic. Edmund Gibbon claimed that St George was originally George of Cappadocia, the Arian opponent of St Athanasius, but this theory, says Gibbon's nineteenth-century editor, J.B.Bury, 'has nothing to be said for it'. Research which established what little we actually know about the historical George was carried out around the turn of the century by the Bollandists, a scholarly society within the Jesuits. On the evidence of fourth century inscriptions found in Syria, one dating from c346, and the testimony of the pilgrim Theodosius, who visited Lydda in 530 and is the first to mention the tomb of St George, they concluded that George had indeed actually existed.

In more modern times, St George was chosen by Baden-Powell, its founder, to be patron of the Scouting Movement, and on St George's Day, scouts are bidden to remember their Promise and the Scout Law. Baden-Powell recounted in Scouting for Boys that the Knights of the Round Table 'had as their patron saint St George because he was the only one of all the saints who was a horseman. He is the patron saint of cavalry, from which the word chivalry is derived'.

In 1940, when the civilian population of Britain was subjected to mass bombing by the Luftwaffe, King George V1 instituted the George Cross for 'acts of the greatest heroism or of the most conspicuous courage in circumstances of extreme danger'. The award, which is second only to the Victoria Cross, the highest military decoration, is usually given to civilians and can be given posthumously. The award consists of a silver cross. On one side is depicted St George slaying the dragon, with the inscription,'For Gallantry'; on the other appear the name of the holder and the date of the award. For lesser, but still outstanding acts of courage, the King created the George Medal. This also is a silver cross, with on one side the reigning monarch and on the other St George slaying the dragon. The island of Malta was awarded the George Cross for its heroism in resisting attack during World War 11.

Some confusion has arisen from the revision of its Calendar of Saints by the Roman Catholic Church in 1969. Saints have long been honoured with different degrees of solemnity. What the Catholic Church did was to downgrade the recollection of St George to the lowest category, commemoration, an optional memorial for local observance. The Church did not abolish St George. Indeed, it maintains a fine Cathedral named for him, opposite the Imperial War Museum in London.

The reason the Church now simply commemorates St George is that, although he certainly existed, so little is definitely known about him. Most of the legends about George are apochryphal and indeed incredible. The Church has never officially held that these legends are literally true, but made use of them to illustrate some of its teachings in times when people were more comfortable with such materials. As early as 496, Pope Gelasius in De libris recipiendis includes George among those saints 'whose names are rightly reverenced among us, but whose actions are known only to God'. The virtues associated with St George, such as courage, honour and fortitude in defence of the Christian faith, indeed remain as important as ever. St George is also, of course, venerated in the Church of England, by the Orthodox churches and by the Churches of the Near East and Ethiopia. The supposed tomb of St George can still be seen at Lod, south-east of Tel-Aviv; and a convent in Cairo preserves personal objects which are believed to have belonged to George.

St George is still venerated in a large number of places, by followers of particular occupations and sufferers from certain diseases. George is the patron saint of Aragon, Catalonia, Georgia, Lithuania, Palestine, Portugal, Germany and Greece; and of Moscow, Istanbul, Genoa and Venice (second to St Mark). He is patron of soldiers, cavalry and chivalry; of farmers and field workers, Boy Scouts and butchers; of horses, riders and saddlers; and of sufferers from leprosy, plague and syphilis. He is particularly the patron saint of archers, which gives special point to these famous lines from Shakespeare's Henry V, Act 3, Scene 1, l. 31:

'I see you stand like greyhounds in the slips,
Straining upon the start. The game's afoot:
Follow your spirit; and, upon this charge
Cry God for Harry, England and St George!'.

Indirectly, the spirit of George the soldier saint played a part in modern English history when Sir Laurence Olivier's film of Henry V was issued in 1944 as an encouragement to our armies fighting for the liberation of France.

H.Delehaye, Les legendes grecques des saints militaires, Paris 1909

I.H.Elder, George of Lydda, 1949

E. Hoode, Guide to the Holy Land, Jerusalem 1962

G.J.Marcus, Saint George of England, 1939

Jacobus de Voragine, The Golden Legend : Readings on the Saints, Tr. William Granger Ryan, 2 vols (Princeton: Princeton University Press, 1993)

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A tradition, which has come down from the apostolic ages, tells us that the great mystery of the Incarnation was achieved on the twenty-fifth day of March. It was at the hour of midnight, when the most holy Virgin was alone and absorbed in prayer, that the Archangel Gabriel appeared before her, and asked her, in the name of the blessed Trinity, to consent to become the Mother of God. Let us assist, in spirit, at this wonderful interview between the angel and the Virgin: and, at the same time, let us think of that other interview which took place between Eve and the serpent. A holy bishop and martyr of the second century, Saint Irenaeus, who had received the tradition from the very disciples of the apostles, shows us that Nazareth is the counterpart of Eden.

In the garden of delights there is a virgin and an angel; and a conversation takes place-between them. At Nazareth a virgin is also addressed by an angel, and she answers him; but the angel of the earthly paradise is a spirit of darkness, and he of Nazareth is a spirit of light. In both instances it is the angel that has the first word. 'Why,' said the serpent to Eve, 'hath God commanded you, that you should not eat of every tree of paradise?' His question implies impatience and a solicitation to evil; he has contempt for the frail creature to whom he addresses it, but he hates the image of God which is upon her.

See, on the other hand, the angel of light; see with what composure and peacefulness he approaches the Virgin of Nazareth, the new Eve; and how respectfully he bows himself down before her: 'Hail, full of grace! The Lord is with thee! Blessed art thou among women!' Such language is evidently of heaven: none but an angel could speak thus to Mary.

Scarcely has the wicked spirit finished speaking than Eve casts a longing look at the forbidden fruit: she is impatient to enjoy the independence it is to bring her. She rashly stretches forth her hand; she plucks the fruit; she eats it, and death takes possession of her: death of the soul, for sin extinguishes the light of life; and death of the body, which being separated from the source of immortality, becomes an object of shame and horror, and finally crumbles into dust.

But let us turn away our eyes from this sad spectacle, and fix them on Nazareth. Mary has heard the angel's explanation of the mystery; the will of heaven is made known to her, and how grand an honor it is to bring upon her! She, the humble maid of Nazareth, is to have the ineffable happiness of becoming the Mother of God, and yet the treasure of her virginity is to be left to her! Mary bows down before this sovereign will, and says to the heavenly messenger: 'Behold the handmaid of the Lord: be it done to me according to thy word.'

Thus, as the great St. Irenaeus and so many of the holy fathers remark, the obedience of the second Eve repaired the disobedience of the first: for no sooner does the Virgin of Nazareth speak her fiat, 'be it done,' than the eternal Son of God (who, according to the divine decree, awaited this word) is present, by the operation of the Holy Ghost, in the chaste womb of Mary, and there He begins His human life. A Virgin is a Mother, and Mother of God; and it is this Virgin's consenting to the divine will that has made her conceive by the power of the Holy Ghost. This sublime mystery puts between the eternal Word and a mere woman the relations of Son and Mother; it gives to the almighty God a means whereby He may, in a manner worthy of His majesty, triumph over satan, who hitherto seemed to have prevailed against the divine plan.

Never was there a more entire or humiliating defeat than that which this day befell satan. The frail creature, over whom he had so easily triumphed at the beginning of the world, now rises and crushes his proud head. Eve conquers in Mary. God would not choose man for the instrument of His vengeance; the humiliation of satan would not have been great enough; and therefore she who was the first prey of hell, the first victim of the tempter, is selected to give battle to the enemy. The result of so glorious a triumph is that Mary is to be superior not only to the rebel angels, but to the whole human race, yea, to all the angels of heaven. Seated on her exalted throne, she, the Mother of God, is to be the Queen of all creation. Satan, in the depths of the abyss, will eternally bewail his having dared to direct his first attack against the woman, for God has now so gloriously avenged her; and in heaven, the very Cherubim and Seraphim reverently look up to Mary, and deem themselves honored when she smiles upon them, or employs them in the execution of any of her wishes, for she is the Mother of their God.

Therefore is it that we, the children of Adam, who have been snatched by Mary's obedience from the power of hell, solemnize this day of the Annunciation. Well may we say of Mary those words of Debbora, when she sang her song of victory over the enemies of God's people: 'The valiant men ceased, and rested in Israel, until Debbora arose, a mother arose in Israel. The Lord chose new wars, and He Himself overthrew the gates of the enemies." Let us also refer to the holy Mother of Jesus these words of Judith, who by her victory over the enemy was another type of Mary: 'Praise ye the Lord our God, who hath not forsaken them that hope in Him. And by me, His handmaid, He hath fulfilled His mercy, which He promised to the house of Israel; and He hath killed the enemy of His people by my hand this night. . . . The almighty Lord hath struck him, and hath delivered him into the hands of a woman, and hath slain him.'

Excerpted from The Liturgical Year, Abbot Gueranger O.S.B.

This feast, prepared by that of St. Gabriel, recalls the greatest event in history, the Incarnation of our Lord (Gospel) in the womb of a Virgin (Epistle). On this day the Word was made flesh, and united to itself for ever the humanity of Jesus. March 25th is indeed the anniversary of the ordination of Christ as priest, for it is by the anointing of the divinity that He has become Supreme Pontiff, Mediator between God and man.

The mystery of the Incarnation has earned for Blessed Mary her most glorious title, that of "Mother of God" (Collect), in Greek "Theotokos" a name which the Eastern Church always inscribed in letters of gold, like a diadem on the forehead of her images or statues. "Standing on the threshold of divinity" since she gave to the Word of God the flesh to which He was hypostatically united, the Virgin has always been honored by a supereminent worship, that of hyperdulia. "The Son of the Father and the Son of the Virgin naturally become a single and identical son, " says St. Anselm : hence Mary is queen of the human race and is to be venerated by all (Introit).

To March 25th will correspond, nine months later, December 25th, the day on which will be manifested to the world the miracle as yet only known to Heaven and to the humble Virgin.

Since the title of Mother of God makes Mary all powerful with her Son, let us have recourse to her intercession with Him (Collect), so that by the merits of His passion and crucifixion we may have part in the glory of His resurrection (Postcommunion). Every parish priest celebrates Mass for the people of his parish.

SERVICES THIS WEEK

Unless otherwise stated, all services are at "Domus Ecclesia"; for Mass intentions and to view the broadcast live/archive click here. Biographies of the Saints and explanations of the Feasts will be found on the Parish Blog.

Sunday: SECOND IN LENT
0900 Low Mass - Annexe BCH Park Crescent Terrace
1215 Missa Cantata - Domus Ecclesia
1730 Exposition & Benediction
Monday: Feria
0900 Low Mass
1700 Holy Hour
Tuesday: Feria
0900 Low Mass
1700 Holy Hour
Wednesday: Feria
0900 Low Mass
1700 Holy Hour
Thursday: Feria
0900 Low Mass
1700 Holy Hour
Friday: THE ANNUNCIATION
0900 Low Mass
1200 Sung Mass
1700 Holy Hour
Saturday: Feria
0900 Low Mass
1700 Holy Hour
NEXT Sunday: THIRD IN LENT
0900 Low Mass - Annexe BCH Park Crescent Terrace
1215 Missa Cantata
1730 Exposition & Benediction

NOTICES THIS WEEK

Monday March 21: “CARITAS” Lent Study Group; 7.30pm Dorset gardens Methodist Church, an opportunity to meet other Christians and discuss the application of Charity from Scripture and spirituality into practice!

NORMAL SERVICES resumed: Please note the Clergy now returned from Pilgrimage to Walsingham, our normal Lenten Services resume at “Domus Ecclesia”: Daily Mass 0900; Holy Hour & Benediction, Sunday 5.30pm Monday-Friday 5pm Saturday 10am; Latin Compline 10pm Wednesday; Confessions heard 30 minutes prior to/after any Service or by appointment.

MESSIAH REHEARSAL Tuesday March 22: 8pm at Dorset Gardens Methodist Church; all welcome no experience necessary! Performance on Palm Sunday, 6.30pm. Come and join other Christians from around the City and soloists, directed by our own Fr Jerome!

LENT LUNCHES Tuesday March 22: 12 Noon at the Fitzherbert Centre, Bristol Road [Kemptown] provided by Churches Together in Central Brighton & Kemptown; come share a short Lenten devotion and homemade soup and fellowship with other local Christians. THIS WEEK WE'RE SERVING!

Saturday March 26: 12 Noon at St Nicholas' Dyke Road: Midday Prayer, light lunch and discussion led by Fr Andrew Henderson of St Nicholas'; an opportunity to discuss thorny problems of Christian faith and/or practice, e.g. “I can't believe that God allows natural disasters”.

MENTAL HEALTH VOLUNTEERS: are you a qualified Mental Health Professional? Would you be interested in the development of a new Christian outreach ministry in the community, organised by Churches Together for those suffering with Mental Health problems? Are you someone who might be interested in receiving training to support people with Mental Health issues within the context of a Church group/activity? If so, please contact Fr Jerome for more information [Parish Office].

SATURDAY March 26th O Magnum Mysterium: The Brighton Chamber Choir and Brighton & Hove (Actually) Gay Men's Chorus perform Widor's Mass op36 (for two Organs) and Gabrieli and Lauridsen's O Magnum Mysterium amongst other pieces at St Bartholomew's Church, Ann Street, Brighton from 7.30pm.

SACRUM TRIDUUM April 21-24: we are delighted to announce that the traditional (pre'55) liturgies of Maundy Thursday, Good Friday and Holy Saturday will be offered at 0900 in the Annexe building of Brighton Congress Hall. Following the "Mass of the Lord's Supper" there will be a vigil with the Blessed Sacrament until Midday in the Annexe and Good Friday following the Veneration and Mass of the Presanctified we will be joining with the Salvation Army and folks from St Peter's and St Bartholomew's to process with the Cross to the Old Steine in silent witness for the Churches Together act of worship at Noon with the Salvation Army Band. Please DO make a point of attending the liturgies and letting others know they will be celebrated. ALL WELCOME!

ORATORY Please pray for: Peter Southgate; John Ridgeway-Wood; Raymond; Sandra Alvarez; Patrick Loughlin; Ben Burt; Fiona Cliffe; Tiffany Vickery; Fr Nathan Monk & Family; Teresa; Mark Lanahan; David & Woan Luck; Desiree, Jennifer & Raymond Daniels; Lucia Rossetti; Daniel Oosthuizen & Margaret Sewell; Frederick Tundidor; Lionel Davidge; Andrew; Les; Donna & Family; Rex; Magdalena Mitevski; Emma Pizzey & Family; Beth G & Mark B; G Egan & Family; Michael Bushby; Fr Peter Bolton; Jonathan; Michelle Triska; Clare & Ian Pruden; Fr Stephen Robson; Finn Murphy; Nick; John Osbourne;

CHANTRY Anniversaries: 25 Stanley Wardley; 26 Don Carlos Duarte Costa, Archbishop; 26 Monsignor Alfred N Gilbey; 30 William J Price Recently departed Fr Brian Vandungey

SERVICES THIS WEEK

Unless otherwise stated, all services are at "Domus Ecclesia"; for Mass intentions and to view the broadcast live/archive click here. Biographies of the Saints and explanations of the Feasts will be found on the Parish Blog.

Sunday: FIRST IN LENT
0900 Low Mass - Annexe BCH Park Crescent Terrace
1215 Missa Cantata - Domus Ecclesia
Monday: Feria
Private Mass
Tuesday: Feria
Private Mass
Wednesday: EMBER WEDNESDAY IN LENT
Private Mass
Thursday: St Patrick, Apostle of Ireland
Private Mass
Friday: EMBER FRIDAY IN LENT
Private Mass
Saturday: St Joseph, Spouse of the BVM
Private Mass
NEXT Sunday: SECOND IN LENT
0900 Low Mass - Annexe BCH Park Crescent Terrace
1215 Missa Cantata
1730 Exposition & Benediction

NOTICES THIS WEEK

Monday March 14: “CARITAS” Lent Study Group; 7.30pm Dorset gardens Methodist Church, an opportunity to meet other Christians and discuss the application of Charity from Scripture and spirituality into practice! This week, the Revd Nik Wooler facilitates discussion based upon St Paul's first letter to the Corinthians.

NO SERVICES until Saturday this week: Please note there are NO services this week as the Clergy are on Pilgrimage at Walsingham. Remember if you require the services of a Priest in extremis, Anglo-Catholic or Roman Catholic clergy are canonically permitted to assist you.

LENT LUNCHES Tuesday March 15: 12 Noon at the Fitzherbert Centre, Bristol Road [Kemptown] provided by Churches Together in Central Brighton & Kemptown; come share a short Lenten devotion and homemade soup and fellowship with other local Christians.

Saturday March 19: 12 Noon at St Nicholas' Dyke Road: Midday Prayer, light lunch and discussion led by the Clergy of St Nicholas'; an opportunity to discuss thorny problems of Christian faith and/or practice, e.g. “I can't believe that God allows natural disasters”.

MENTAL HEALTH VOLUNTEERS: are you a qualified Mental Health Professional? Would you be interested in the development of a new Christian outreach ministry in the community, organised by Churches Together for those suffering with Mental Health problems? Are you someone who might be interested in receiving training to support people with Mental Health issues within the context of a Church group/activity? If so, please contact Fr Jerome for more information [Parish Office].

SACRUM TRIDUUM April 21-24: we are delighted to announce that the traditional (pre'55) liturgies of Maundy Thursday, Good Friday and Holy Saturday will be offered at 0900 in the Annexe building of Brighton Congress Hall. Following the "Mass of the Lord's Supper" there will be a vigil with the Blessed Sacrament until Midday in the Annexe and Good Friday following the Veneration and Mass of the Presanctified we will be joining with the Salvation Army and folks from St Peter's and St Bartholomew's to process with the Cross to the Old Steine in silent witness for the Churches Together act of worship at Noon with the Salvation Army Band. Please DO make a point of attending the liturgies and letting others know they will be celebrated. ALL WELCOME!

ORATORY
Please pray for: Peter Southgate; John Ridgeway-Wood; Raymond; Sandra Alvarez; Patrick Loughlin; Ben Burt; Fiona Cliffe; Tiffany Vickery; Fr Nathan Monk & Family; Teresa; Mark Lanahan; David & Woan Luck; Desiree, Jennifer & Raymond Daniels; Lucia Rossetti; Daniel Oosthuizen & Margaret Sewell; Frederick Tundidor; Lionel Davidge; Andrew; Les; Donna & Family; Rex; Magdalena Mitevski; Emma Pizzey & Family; Beth G & Mark B; G Egan & Family; Michael Bushby; Fr Peter Bolton; Jonathan; Michelle Triska; Fr Brian Vandungey; Clare & Ian Pruden; Fr Stephen Robson; Finn Murphy; Nick; John Osbourne;

CHANTRY
Anniversaries: 19 Edwin Ryland

THE HISTORY OF LENT

BY THE VERY REV. DOM PROSPER GUÉRANGER, ABBOT OF SOLESMES

The Forty Days’ Fast, which we call Lent [In most languages the name given to this Fast expresses the number of the day, Forty. But our word Lent signifies the Spring-Fast; for Lenten-Tide, in the ancient English-Saxon language, was the season of Spring. Translator.], is the Church’s preparation for Easter, and was instituted at the very commencement of Christianity. Our Blessed Lord himself sanctioned it by his fasting forty days and forty nights in the desert; and though he would not impose it on the world by an express commandment, (which, then, could not have been open to the power of dispensation,) yet he showed plainly enough by his own example, that Fasting, which God had so frequently ordered in the Old Law, was to be also practised by the Children of the New.

The Disciples of St. John the Baptist came, one day, to Jesus, and said to him: Why do we and the Pharisees fast often, but thy Disciples do not fast? And Jesus said to them: Can the children of the bridegroom mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then they shall fast. [St Matth. ix. 14,15].

Hence, we find it mentioned in the Acts of the Apostles, how the Disciples of our Lord, after the Foundation of the Church, applied themselves to Fasting. In their Epistles, also, they recommended it to the Faithful. Nor could it be otherwise. Though the divine mysteries, whereby our Saviour wrought our redemption, have been consummated, - yet are we still Sinners: and where there is sin, there must be expiation.

The Apostles, therefore, legislated for our weakness, by instituting, at the very commencement of the Christian Church, that the Solemnity of Easter should be preceded by a universal Fast; and it was only natural, that they should have made this period of Penance to consist of Forty Days, seeing that our Divine Master had consecrated that number by his own Fast. St. Jerome [Epist. xxvii. ad Marcellam], St. Leo the Great [Serm. ii, v, ix. de Quadragesima], St. Cyril of Alexandria [Homil. Paschal.], St. Isidore of Seville [De Ecclesiast. Officiis, lib vi., cap. xix.], and others of the holy Fathers, assure us that Lent was instituted by the Apostles, although, at the commencement, there was not any uniform way of observing it.

We have already seen, in our Septuagesima, that the Orientals begin their Lent much earlier than the Latins, owing to their custom of never fasting on Saturdays, (or, in some places, even on Thursdays). They are, consequently, obliged, in order to make up the forty days, to begin the Lenten Fast on the Monday preceding our Sexagesima Sunday. These are the kind of exceptions, which prove the rule. We have also shown, how the Latin Church, - which, even so late as the 6th Century, kept only thirty-six fasting days during the six weeks of Lent, (for the Church has never allowed Sundays to be kept as days of fast,) - thought proper to add, later on, the last four days of Quinquagesima, in order that her Lent might contain exactly Forty Days of Fast.

The whole subject of Lent has been so often and so fully treated, that we shall abridge, as much as possible, the History we are now giving. The nature of our Work forbids us to do more, than insert what is essential for the entering into the spirit of each Season. God grant, that we may succeed in showing to the Faithful the importance of the holy institution of Lent! Its influence on the spiritual life, and on the very salvation, of each one among us, can never be over-rated.

Lent, then, is a time consecrated, in an especial manner, to penance; and this penance is mainly practised by Fasting. Fasting is an abstinence, which man voluntarily imposes upon himself, as an expiation for sin, and which, during Lent, is practised in obedience to the general law of the Church. According to the actual discipline of the Western Church, the Fast of Lent is not more rigorous than that prescribed for the Vigils of certain Feasts, and for the Ember Days; but it is kept up for Forty successive Days, with the single interruption of the intervening Sundays.

We deem it unnecessary to show the importance and advantages of Fasting. The Sacred Scriptures, both of the Old and New Testament, are filled with the praises of this holy practice. The traditions of every nation of the world testify the universal veneration, in which it has ever been held; for there is not a people, nor a religion, how much soever it may have lost the purity of primitive traditions, which is not impressed with this conviction, - that man may appease his God by subjecting his body to penance.

St. Basil, St. John Chrysostom, St. Jerome, and St. Gregory the Great, make the remark, that the commandment put upon our First Parents, in the earthly paradise, was one of Abstinence; and that it was by their not exercising this virtue, that they brought every kind of evil upon themselves and us their children. The life of privation, which the king of creation had thenceforward to lead on the earth, - (for the earth was to yield him nothing of its own natural growth, save thorns and thistles,) - was the clearest possible exemplification of the law of penance, imposed by the anger of God on rebellious man.

During the two thousand and more years, which preceded the Deluge, men had no other food than the fruits of the earth, and these were only got by the toil of hard labour. But when God, as we have already observed, mercifully shortened man’s life, (that so he might have less time and power for sin), - he permitted him to eat the flesh of animals, as an additional nourishment in that state of deteriorated strength. It was then, also, that Noah, guided by a divine inspiration, extracted the juice of the grape, which thus formed a second stay for human debility.

Fasting, then, is the abstaining from such nourishments as these, which were permitted for the support of bodily strength. And firstly, it consisted in abstinence from flesh-meat, because it is a food that was given to man by God, out of condescension to his weakness, and not as one absolutely essential for the maintenance of life. Its privation, greater or less according to the regulations of the Church, is essential to the very notion of Fasting. Thus, whilst in many countries, the use of eggs, milk-meats, and even dripping and lard, is tolerated, - the abstaining from flesh-meat is everywhere maintained, as being essential to Fasting. For many centuries, eggs and milk-meats were not allowed, because they come under the class of animal food: even to this day, they are forbidden in the Eastern Churches, and are only allowed in the Latin Church by virtue of an annual dispensation. The precept of abstaining from flesh-meat is so essential to Lent, that even on Sundays, when the Fasting is interrupted, Abstinence is an obligation, binding even on those who are dispensed from the fasts of the week, unless there be a special dispensation granted for eating meat on the Sundays.

In the early ages of Christianity, Fasting included also the abstaining from Wine, as we learn from St. Cyril of Jerusalem [Catech. iv], St. Basil [Homil. i. De Jejunio], St. John Chrysostom [Homil. iv. Ad populum Antioch.], Theophilus of Alexandria [Litt. Pasch, iii], and others. In the West, this custom soon fell into disuse. The Eastern Christians kept it up much longer, but even with them it has ceased to be considered as obligatory.

Lastly, Fasting includes the depriving ourselves of some portion of our ordinary food, inasmuch as it only allows the taking of one meal during the day. Though the modifications introduced from age to age in the discipline of Lent, are very numerous, yet the points we have here mentioned belong to the very essence of Fasting, as is evident from the universal practice of the Church.

It was the custom with the Jews, in the Old Law, not to take the one meal, allowed on fasting days, till sun-set. The Christian Church adopted the same custom. It was scrupulously practised, for many centuries, even in our Western countries. But, about the 9th century, some relaxation began to be introduced in the Latin Church. Thus, we have a Capitularium of Theodulph, Bishop of Orleans, (who lived at that period,) protesting against the practice, which some had, of taking their repast at the hour of None, that is to say, about three o’clock in the afternoon [Capitul. xxxix. Labb. Conc. tom. viii.]. The relaxation, however, gradually spread; for, in the 10th century, we find the celebrated Ratherius, Bishop of Verona, acknowledging, that the Faithful had permission to break their fast at the hour of None [Serm. 1, De Quadrages. D’Archery. Spicilegium, tom. ii.]. We meet with a sort of reclamation made as late as the 11th century, by a Council held at Rouen, which forbids the Faithful to take their repast before Vespers shall have begun to be sung in the Church, at the end of None [Orderic Vital. Histor., lib. iv.]; but this shows us, that the custom had already begun of anticipating the hour of Vespers, in order that the Faithful might take their meal earlier in the day.

Up to within a short period before this time, it had been the custom not to celebrate Mass, on days of Fasting, until the Office of None had been sung, (which was about three o’clock in the afternoon,) - and, also, not to sing Vespers till sun-set. When the discipline regarding Fasting began to relax, the Church still retained the order of her Offices, which had been handed down from the earliest times. The only change she made, was to anticipate the hour for Vespers; and this entailed the celebrating Mass and None much earlier in the day;- so early, indeed, that, when custom had so prevailed as to authorise the Faithful taking their repast at mid-day, all the Offices, even the Vespers, were over before that hour.

In the 12th century, the custom of breaking one’s fast at the hour of None everywhere prevailed, as we learn from Hugh of Saint-Victor [In regul. S. Augustini, cap.iii]; and in the 13th century, it was sanctioned by the teaching of the School-men. Alexander Hales declares most expressly, that such a custom was lawful [Summa, Part. iv. Quaest. 28, art. 2.]; and St. Thomas of Aquin, is equally decided in the same opinion [2a 2ae Q. 147, a. 7].

But even the fasting till None, (i.e. three o’clock,) was found too severe; and a still further relaxation was considered to be necessary. At the close of the 13th century, we have the celebrated Franciscan, Richard of Middleton, teaching, that they who break their fast at the Hour of Sext, (i.e. mid-day,) are not to be considered as transgressing the precept of the Church; and the reason he gives, is this: that the custom of doing so had already prevailed in many places, and that fasting does not consist so much in the lateness of the hour at which the faithful take their refreshment, as in their taking but one meal during the twenty-four hours [In iv. Dist. xv., art. 3., quaest. 8].

The 14th century gave weight, both by universal custom and theological authority, to the opinion held by Richard of Middleton. It will, perhaps, suffice if we quote the learned Dominican, Durandus, Bishop of Meaux, who says, that there can be no doubt as to the lawfulness of taking one’s repast at mid-day; and he adds, that such was then the custom observed by the Pope, and Cardinals, and even the Religious Orders [In iv. Dist. xv., Quaest. 9., art 7]. We cannot, therefore, be surprised at finding this opinion maintained, in the 15th century, by such grave authors as St. Antoninus, Cardinal Cajetan, and others. Alexander Hales and St. Thomas sought to prevent the relaxation going beyond the Hour of None; but their zeal was disappointed, and the present discipline was established, we might almost say, during their life-time.

But, whilst this relaxation of taking the repast so early in the day as twelve o’clock rendered fasting less difficult in one way, it made it more severe in another. The body grew exhausted by the labours of the long second half of the twenty-four hours; and the meal, that formerly closed the day, and satisfied the cravings of fatigue, had been already taken. It was found necessary to grant some refreshment for the evening, and it was called a Collation. The word was taken from the Benedictine Rule, which, for long centuries before this change in the Lenten observance, had allowed a Monastic Collation. St. Benedict’s Rule prescribed a great many Fasts, over and above the ecclesiastical Fast of Lent; but it made this great distinction between the two:- that whilst Lent obliged the Monks, as well as the rest of the Faithful, to abstain from food till sunset, these monastic fasts allowed the repast to be taken at the hour of None. But, as the Monks had heavy manual labour during the summer and autumn months, (which was the very time when these Fasts “till None” occurred several days of each week, and, indeed, every day from the 14th of September;) the Abbot was allowed by the Rule to grant his Religious permission to take a small measure of wine before Compline, as a refreshment after the fatigues of the afternoon. It was taken by all at one and the same time, during the evening reading, which was called Conference, (in Latin, Collatio,) because it was mostly taken from the celebrated Conferences (Collationes) of Cassian. Hence, this evening monastic refreshment got the name of Collation.

We find the Assembly, or Chapter of Aix-la-Chapelle, held in 817, extending this indulgence even to the Lenten fast, on account of the great fatigue entailed by the Offices, which the Monks had to celebrate during this holy Season. But experience showed, that unless something solid were allowed to be taken together with the wine, the evening Collation would be an injury to the health of many of the Religious; accordingly, towards the close of the 14th, or the beginning of the 15th century, the usage was introduced of taking a morsel of bread with the Collation-beverage.

As a matter of course, these mitigations of the ancient severity of Fasting soon found their way from the cloister into the world. The custom of taking something to drink, on Fasting Days, out of the time of the repast, was gradually established; and even so early as the 13th century, we have St. Thomas of Aquin discussing the question, whether or no drink is to be considered as a breaking of the precept of Fasting [In iv. Quaest. cxlvii. art, 6]. He answers in the negative; and yet he does not allow that anything solid may be taken with the drink. But when it had become the universal practice, (as it did in the latter part of the 13th century, and still more fixedly during the whole of the 14th,) that the one meal on Fasting Days was taken at mid-day, a mere beverage was found in sufficient to give support, and there was added to it bread, herbs, fruits, &c. Such was the practice, both in the world and the cloister. It was, however, clearly understood by all, that these eatables were not to be taken in such quantity as to turn the Collation into a second meal.

Thus did the decay of piety, and the general deterioration of bodily strength among the people of the Western nations, infringe on the primitive observance of Fasting. To make our history of these humiliating changes anything like complete, we must mention one more relaxation. For several centuries, abstinence from flesh-meat included likewise the prohibition of every article of food that belonged to what is called the animal kingdom, with the single exception of Fish, which, on account of its cold nature, as also for several mystical reasons, founded on the Sacred Scriptures, was always permitted to be taken by those who fasted. Every sort of milk-meat was forbidden; and in Rome, even to this day, butter and cheese are not permitted during Lent, except on those days whereon permission to eat meat is granted.

Dating from the 9th century, the custom of eating milk-meats during Lent began to be prevalent in Western Europe, more especially in Germany and the northern countries. The Council of Kedlimburg, held in the 11th century, made an effort to put a stop to the practice as an abuse; but without effect [Labbe, Concil., tom. x.]. These Churches maintained that they were in the right, and defended their custom by the dispensations, (though, in reality, only temporary ones,) granted them by several Sovereign Pontiffs: the dispute ended by their being left peaceably to enjoy what they claimed. The Churches of France resisted this innovation up to the 16th century; but in the 17th, they too yielded, and milk-meats were taken during Lent, throughout the whole Kingdom. As some reparation for this breach of ancient discipline, the City of Paris instituted a solemn rite, whereby she wished to signify her regret at being obliged to such a relaxation. On Quinquagesima Sunday, all the different Parishes went in procession to the Church of Notre Dame. The Dominicans, Franciscans, Carmelites, and Augustinians, took part in the procession. The Metropolitan Chapter, and the four Parishes that were subject to it, held, on the same day, a Station in the court-yard of the Palace, and sang an Anthem before the Relic of the True Cross, which was exposed in the Sainte Chapelle. These pious usages, which were intended to remind the people of the difference between the past and the present observance of Lent, continued to be practised till the Revolution.

But this grant for the eating milk-meats during Lent, did not include eggs. Here, the ancient discipline was maintained, at least this far, - that eggs were not allowed, save by a dispensation, which had to be renewed each year. In Rome they are only allowed on days when Flesh-meat may be taken. In other places, they are allowed on some days, and on others, especially during Holy Week, are forbidden. Invariably do we find the Church, seeking, out of anxiety for the spiritual advantage of her Children, to maintain all she can of those penitential observances, whereby they may satisfy Divine Justice. It was with this intention, that Pope Benedict the Fourteenth, alarmed at the excessive facility wherewith dispensation were then obtained, renewed, by a solemn Constitution, (dated June 10, 1745,) the prohibition of eating fish and meat, at the same meal, on fasting days.

The same Pope, whose spirit of moderation has never been called in question, had no sooner ascended the Papal Throne, than he addressed an Encyclical Letter to the Bishops of the Catholic world, expressing his heartfelt grief at seeing the great relaxation that was introduced among the Faithful by indiscreet and unnecessary dispensations. The Letter is dated May 30th, 1741. We extract from it the following passage: “The observance of Lent is the very badge of the Christian warfare. By it, we prove ourselves not to be enemies of the Cross of Christ. By it, we avert the scourges of divine justice. By it, we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God’s glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted, but that such negligence would become the source of misery to the world, of public calamity, and of private woe.” [Constitution: Non ambigimus.]

More than a hundred years have elapsed since this solemn warning of the Vicar of Christ was given to the world; and during that time, the relaxation, he inveighed against, has gone on gradually increasing. How few Christians do we meet, who are strict observers of Lent, even in its present mild form! The long list of general Dispensations granted, each year, by the Bishops to their flocks, would lead us to suppose that the immense majority of the Faithful would be scrupulously exact in the fulfilment of the Fasting and Abstinence still remaining; but is such the case? And must there not result from this ever-growing spirit of immortification, a general effeminacy of character, which will lead, at last, to frightful social disorders? The sad predictions of Pope Benedict the Fourteenth are but too truly verified. Those nations, among whose people the spirit and practice of penance are extinct, are heaping against themselves the wrath of God, and provoking his justice to destroy them by one or other of these scourges, - civil discord, or conquest. In our own country, there is an inconsistency, which must strike every thinking mind:- the observance of the Lord’s Day, on the one side; the national inobservance of days of penance and fasting, on the other. - The first is admirable, and, (if we except puritanical extravagances,) be speaks a deep-rooted sense of religion: but the second is one of the worst presages for the future. No:- the word of God is too plain: unless we do penance, we shall perish [St. Luke, xiii. 3]. But, if our ease-loving and sensual generation were to return, like the Ninivites, to the long-neglected way of penance and expiation, - who knows, but that the arm of God which is already raised to strike us, may give us blessing, and not chastisement?

Let us resume our History, and seek our edification in studying the fervour wherewith the Christians of former times used to observe Lent. We will first offer to our readers a few instances of the manner in which Dispensations were given.

In the 13th century, the Archbishop of Braga applied to the reigning Pontiff, Innocent the Third, asking him, what compensation he ought to require of his people, who, in consequence of a dearth of the ordinary articles of food, had been necessitated to eat meat during the Lent? He at the same time, consulted the Pontiff as to how he was to act in the case of the sick, who asked for a dispensation from abstinence. The answer given by Innocent, which is inserted in the Canon Law [Decretal., lib. iii. cap. Concilium; de Jejunio. Tit. xlvi.], is, as we might expect, full of considerateness and charity; but we learn from this fact, that such was then the respect for the law of Lent, that it was considered necessary to apply to the Sovereign Pontiff, when dispensations were sought for. We find many such instances in the history of the Church.

Wenceslaus, King of Bohemia, being seized with a malady, which rendered it dangerous to his health to take Lenten diet, - he applied, in the year 1297, to Pope Boniface the Eighth, for leave to eat meat. The Pontiff commissioned two Cistercian Abbots to enquire into the real state of the Prince’s health: they were to grant the dispensation sought for, if they found it necessary; but on the following conditions: that the King had not bound himself by a vow, for life, to fast during Lent; that the Fridays, Saturdays, and the Vigil of St. Matthias, were to be excluded from the dispensation; and, lastly, that the King was not to take his meal in the presence of others, and was to observe moderation in what he took [Raynaldi, Ad ann. 1297].

In the 14th century, we meet with two Briefs of dispensation, granted by Clement the Sixth, in 1351, to John, King of France, and to his Queen consort. In the first, the Pope, - taking into consideration, that during the wars in which the King is engaged he frequently finds himself in places where fish can with difficulty be procured, - grants to the Confessor of the King the power of allowing, both to his majesty and his suite, the use of meat on days of abstinence, excepting, however, the whole of Lent, all Fridays of the year, and certain Vigils; provided, moreover, that neither he, nor those who accompany him, are under a vow of perpetual abstinence [D’Archery. Spicilegium. tom. iv.]. In the second Brief the same Pope, replying to the petition made him by the King for a dispensation from fasting, again commissions his Majesty’s present and future Confessors, to dispense both the King and his Queen, after having consulted with their Physicians [D’Archery. Spicilegium. tom. iv.].

A few years later, that is, in 1376, Pope Gregory the Eleventh sent a Brief in favour of Charles 5th, King of France, and of Jane, his Queen. In this Brief, he delegates to their Confessor the power of allowing them the use of eggs and milk-meats, during Lent, should their Physician, think they stand in need of such dispensation; but he tells both Physicians and Confessor, that he puts it upon their consciences, and that they will have to answer before God for their decision. The same permission is granted also to their servants and cooks, but only as far as it is needed for their tasting the food to be served to their Majesties.

The 15th century, also, furnishes us with instances of this applying to the Holy See for Lenten dispensations. We will cite the Brief addressed by Xystus the Fourth, in 1483, to James 3rd, King of Scotland; in which he grants him permission to eat meat on days of abstinence, provided his Confessor consider the dispensation needed [Raynald, Ad ann. 1484]. In the following century, we have Julius the Second granting a like dispensation to John, King of Denmark, and to his Queen Christina [Ibid. Ad ann. 1505]; and, a few years later, Clement the Seventh giving one to the Emperor Charles the Fifth, [Ibid. Ad ann. 1524], and, again, to Henry the Second of Navarre, and to his Queen Margaret [Ibid. Ad ann. 1533].

Thus were Princes themselves treated, three centuries ago, when they sought for a dispensation from the sacred law of Lent. What are we to think of the present indifference wherewith it is kept? What comparison can be made between the Christians of former times, who, deeply impressed with the fear of God’s judgments and with the spirit of penance, cheerfully went through these forty days of mortification, - and those of our own days, when love of pleasure and self-indulgence is for ever lessening man’s horror for sin? Where there is little or no fear of having to penance ourselves for sin, there is so much the less restraint to keep us from committing it.

Where now that simple and innocent joy at Easter, which our forefathers used to show, when, after their severe fast of Lent, they partook of substantial and savoury food? The peace, which long and sharp mortification ever brings to the conscience, gave them the capability, not to say the right, of being light-hearted as they returned to the comforts of life, which they had denied themselves, in order to spend forty days in penance, recollection, and retirement from the world. This leads us to mention some further details, which will assist the Catholic reader to understand what Lent was in the Ages of Faith.

It was a season, during which, not only all amusements and theatrical entertainments were forbidden by the civil authority [It was the Emperor Justinian who passed this law, as we learn from Photius; Nomocanon. tit. vii., cap. i. It is still in force in Rome.], but when even the Law Courts were closed; and this, in order to secure that peace and calm of heart, which is so indispensable for the Soul’s self-examination, and reconciliation with her offended Maker. As early as the year 380, Gratian and Theodosius enacted, that Judges should suspend all lawsuits and proceedings, during the forty days preceding Easter (Cod. Theodos., lib. ix., tit. xxxv., leg. 4.]. The Theodosian Code contains several regulations of this nature; and we find councils, held in the 9th century, urging the Kings of that period to enforce the one we have mentioned, seeing that it had been sanctioned by the Canons, and approved of by the Fathers of the Church [Labbe, Concil., tom. vii. and ix.]. These admirable Christian traditions have long since fallen into disuse in the countries of Europe; but they are still kept up among the Turks, who, during the forty days of their Ramadan, forbid all law proceedings. What a humiliation for us Christians!

Hunting, too, was for many ages considered as forbidden during Lent;- the spirit of the holy season was too sacred to admit such exciting and noisy sport. The Pope, St. Nicholas the First, in the 9th century, forbade it the Bulgarians [Ad Consultat. Bulgarorum. Labbe, Concil., tom. viii.], who had been recently converted to the Christian Faith. Even so late as the 13th Century, we find St. Raymund of Pegnafort teaching, that they who, during Lent, take part in the chase, if it be accompanied by certain circumstances, which he specifies, cannot be excused from sin [Summ. cas. Poenit., lib. iii, tit. xxix. De laps. et disp., §1]. This prohibition has long since been a dead letter; but St. Charles Borromeo, in one of his Synods, re-established it in his province of Milan.

But we cannot be surprised that Hunting should be forbidden during Lent, when we remember, that, in those Christian times, War itself, which is sometimes so necessary for the welfare of a nation, was suspended during this holy Season. In the 4th century, we have the Emperor Constantine the Great enacting, that no military exercises should be allowed on Sundays and Fridays, out of respect to our Lord Jesus Christ, who suffered and rose again on these two days, as also in order not to disturb the peace and repose needed for the due celebration of such sublime mysteries [Euseb. Constant. vita, lib. iv.. cap. xviii. et xix.]. The discipline of the Latin Church, in the 9th century, enforced everywhere the suspension of war, during the whole of Lent, except in cases of necessity [Labbe, Concil. tom. vii]. The instructions of Pope St. Nicholas the First to the Bulgarians recommend the same observance [Ibid. tom. x]; and we learn, from a letter of St. Gregory the Seventh to Desiderius, Abbot of Monte Cassino, that it was kept up in the 11th century [Ibid. tom. x]. We have an instance of its being practised in our own country, in the 12th century, when, as William of Malmesbury relates, the Empress Matilda, Countess of Anjou, and daughter of King Henry, was contesting the right of succession to the throne against Stephen, Count of Boulogne. The two armies were in sight of each other;- but an armistice was demanded and observed, for it was the Lent of 1143 [Willhelm. Malmesbur. Hist. nov. no. 30].

Our readers have heard, no doubt, of the admirable institution called God’s Truce, whereby the Church, in the 11th century, succeeded in preventing much bloodshed. It was a law that forebade the carrying arms from Wednesday evening till Monday morning, throughout the year. It was sanctioned by the authority of Popes and Councils, and enforced by all Christian Princes. It was a continuing, during four days of each week of the year, the Lenten discipline of the suspension of war. Our saintly King, Edward the Confessor, gave a still greater extension to it, by passing a law, (which was confirmed by his successor, William the Conqueror,) that God’s Truce should be observed, without cessation, from the beginning of Advent to the Octave of Easter, from the Ascension to the Whitsuntide Octave; on all the Ember Days; on the Vigils of all feasts; and, lastly, every week, from None on Wednesday till Monday morning, which had been already prescribed [Labbe, Concil. tom. ix.].

In the Council of Clermont, held in 1095, Pope Urban the Second, after drawing up the regulations for the Crusades, used his authority in extending the God’s Truce, as it was then observed during Lent. His decree, which was renewed in the Council held the following year at Rouen, was to this effect: that all war proceedings should be suspended from Ash Wednesday to the Monday after the Octave of Pentecost, and on all Vigils and Feasts of the Blessed Virgin and the Apostles, over and above what was already regulated for each week, that is, from Wednesday evening to Monday morning [Orderic Vital. Hist. Eccles. lib. ix.].

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Thus did the world testify its respect for the holy observances of Lent, and borrow some of its wisest institutions from the seasons and feasts of the liturgical year. The influence of this Forty-Days’ penance was great, too, on each individual. It renewed man’s energies, gave him fresh vigour in battling with his animal instincts, and, by the restraint it put upon sensuality, ennobled the soul. Yes, there was restraint everywhere; and the present discipline of the Church, which forbids the Solemnisation of Marriage, during Lent, reminds Christians of that holy continency, which, for many ages, was observed during the whole Forty Days as a precept, and of which the most sacred of the liturgical books - the Missal - still retains the recommendation [Missale Romanum. Missa pro sponso et sponsa].

It is with reluctance that we close our history of Lent, and leave untouched so many other interesting details. For instance, what treasures we could have laid open to our readers from the Lenten usages of the Eastern Churches, which have retained so much of the primitive discipline! We cannot, however, resist devoting our last page to the following particulars.

We mentioned in the preceding Volume, that the Sunday we call Septuagesima, is called, by the Greeks, Prophoné, because the opening of Lent is proclaimed on that day. The Monday following it is counted as the first day of the next week, which is Apocreos, the name they give to the Sunday which closes that week, and which is our Sexagesima Sunday. The Greek Church begins abstinence from flesh-meat with this week. Then, on the morrow, Monday, commences the week called Tyrophagos, which ends with the Sunday of that name, and which corresponds to our Quinquagesima. White-meats are allowed during that week. Finally, the morrow is the first day of the first week of Lent, and the Fast begins, with all its severity, on that Monday, whilst, in the Latin Church, it is deferred to the Wednesday.

During the whole of Lent, (at least, of the Lent preceding Easter,) milk-meats, eggs, and even fish, are forbidden. The only food permitted to be eaten with bread, is vegetables, honey, and, for those who live near the sea, shell-fish. For many centuries, wine might not be taken: but it is now permitted: and on the Annunciation and Palm Sunday, a dispensation is granted for eating fish.

Besides the Lent preparatory to the feast of Easter, the Greeks keep three others in the year: that which is called of the Apostles, which lasts from the Octave of Pentecost to the feast of Saints Peter and Paul; that of the Virgin Mary, which begins on the first of August, and ends with the Vigil of the Assumption; and lastly, the Lent of preparation for Christmas, which consists of forty days. The fasting and abstinence of these three Lents are not quite so severe as those observed during the great Lent. The other if Christian nations of the East also observe several Lents, and more rigidly than the Greeks; but all these details would lead us too far. We, therefore, pass on to the mysteries which are included in this holy season.

ON HOLY COMMUNION DURING LENT

BY THE VERY REV. DOM PROSPER GUÉRANGER, ABBOT OF SOLESMES

Of all the works, whereby a Christian can sanctify the time of Lent, there is none so pleasing to God as the assisting at the Holy Sacrifice of the Mass, in which is offered the Victim of man’s salvation. But now that his own unworthiness is more than ever-evident to him, ought he to abstain from partaking, by Holy Communion, of this life-giving and purifying Host? Such is not our Saviour’s will. He came down from heaven, not to judge, but to save us [St. John, iii. 17]. He knows how long and rugged is the road we have to traverse, before we reach that happy day, on which we shall rest with him, in the joy of his Resurrection. He has compassion on us; he fears lest we faint in the way [St. Matth. xv. 32]; and he, therefore, offers us the divine Food, which gives light and strength to our souls, and refreshes them in their toil. We feel that our hearts are not yet pure enough; let us, then, with an humble and contrite heart, go to him, who is come that he may restore to our souls their original beauty. Let us, at all times, remember the solemn injunction, which this Saviour so graciously deigned to give us: Except ye eat the Flesh of the Son of Man, ye shall not have life in you [St. John, vi. 54].

If, therefore, sin has no longer dominion over us; if we have destroyed it by true sorrow and sincere confession, made efficacious by the absolution of God’s Priest;- let us not deprive ourselves of the Bread of Life [St. John, vi. 35], no matter how great soever our infirmities may seem; for it is for us that our Jesus has prepared the Feast. If we feel that the chains of sin are still upon us; if by self-examination, made with the light of the Truth that is now granted to us, we discover in our souls certain stains, which the false principles of the world and too easy a conscience had hitherto made us wink at;- let us lose no time, let us make a good Confession: and when we have made our peace with the God of mercy, let us approach the holy Table and receive the pledge of our reconciliation.

Yes, let us go to Holy Communion, during this season of Lent, with a most heart-felt conviction of our unworthiness. It may be, that hitherto we have sometimes gone with too much familiarity, on account of our not sufficiently understanding our nothingness, our misery, and the infinite holiness of the God, who thus unites himself with his sinful creatures. Henceforth, our heart shall be more truthful; blending together the two sentiments of humility and confidence, we will say, with an honest conviction, those words of the Centurion of the Gospel, which the Church puts upon our lips, when she is distributing to us the Bread of Life: Lord, I am not worthy that thou shouldst enter under my roof; say but the word, and my soul shall be healed [St. Matth. viii. 8].

We will here give, as usual, Acts which may serve as a preparation for Holy Communion during these weeks of Lent. There are souls that feel the want of some such assistance as this; and, for the same reason, we will add a form of Thanksgiving for after Communion.

BEFORE COMMUNION

ACT OF FAITH

The signal grace which thou, O my God, hast granted to me, that I should know the wounds of my soul, has revealed to me the greatness of my misery. I have been taught how deep was the darkness that covered me, and how much I needed thy Divine Light. But, whilst the torch of Faith has thus shown me the abyss of my own poor nature, it has also taught me how wonderful are the works, which thy love of thy ungrateful creature has made thee undertake, in order that thou mightest raise him up mid save him. It was for me thou didst assume my human nature, and wast born at Bethlehem; it is for me that thou art soon to shed thy Blood on the Cross. Thou commandest me to believe these miracles of thy love. I do believe them, O my God, humbly and gratefully. I also believe, and with an equally lively Faith, that in a few moments, thou art to give thyself to me in this ineffable Mystery of Holy Communion. Thou sayest to me: This is my Body - this is my Blood:- thy word is enough in spite of my unworthiness seeming to forbid the possibility of such Communion, I believe, I consent, I bow me down before thine infinite Truth. Oh can there be Communion between the God of all holiness and a Sinner such as I? - And yet, thou assurest me, that thou art verily coming to me! I tremble, O Eternal Truth - but I believe. I confess that thy love of me is infinite, and that having resolved to give thyself to thy poor and sinful creature, thou wilt suffer no obstacle to stand in thy way

ACT OF HUMILITY

During the season just past, I have often contemplated, O my Jesus, thy coming from thy high throne into the bosom of Mary, thy inuting thy divine person to our weak mortal nature, and thy being born in the crib of a poor stable: and when I thought on these humiliations of my God, they taught me not only to love thee tenderly, but to know also my own nothingness, for I saw more clearly what an infinite distance there is between the Creature and his Creator; and, seeing these prodigies of thy immense love, I gladly confessed my own vileness. But now, dearest Saviour, I am led to consider something far more humiliating than the lowliness of my nature. That Nothingness should be but nothingness, is not a sin. No, - it is my sins that appal me. Sin has so long tyrannised over me; its consequences are still upon me; it has given me such dangerous tendencies; and I am so weak in resisting its bidding. When my first Parent sinned, he hid himself, lest he should meet thee; and thou biddest me come unto thee, not to sentence me to the punishment I deserve but to give me, oh! such a mark of love, - union with thyself! Can this be? Art thou not the infinitely holy God? - I must needs yield, and come, for thou art my sovereign Master; and who is there that dares resist thy will? I come, then, humbling myself, even to my very nothingness, before thee, and beseeching thee to pardon my coming, for I come because thou wilt have it so.

ACT OF CONTRITION

And shall I, O my Jesus, confess thus the grievousness and multitude of my sins, without promising thee to sin no more? Thou wishest this sinner to be reconciled with thee, thou desirest to press him to thy Sacred Heart:- and could he, whilst thanking thee for this thy wonderful condescension, still love the accursed cause which made him thine enemy? - No, my infinitely merciful God, no! I will not, like my first Parent, seek to escape thy justice, but, like the Prodigal Son, I will arise and go to my Father; like Magdalene, I will take courage and enter the banquet-hall; and, though trembling at the sight of my sins, I will comply with thy loving invitation. My heart has no further attachment to sin, which I hate and detest as the enemy of thy honour and my own happiness. I am resolved to shun it from this time forward, and to spare no pains to free myself from its tyranny. There shall be no more of that easy life which chilled my love, nor of that studied indifference which dulled my conscience, nor of those dangerous habits which led me to stray from my loyalty to thee. Despise not, O God, this my humble and contrite heart.

ACT OF LOVE

Such is thy love for us in this world, O my Jesus, that as thyself sayest, thou art come not to judge, but to save. I should not satisfy thee, in this happy Communion hour, were I to offer thee but this salutary fear, which has led me to thy sacred feet, and this shame-stricken conscience, which makes me tremble in thy holy presence. The visit thou art about to pay me, is a visit of Love. The Sacrament, which is going to unite me to thee, is the Sacrament of thy Love. Thou, my Good Shepherd, hast said, that he loves most, who has been forgiven most. My heart then must dare to love thee; it must love thee with all its warmth; the very recollection of its past disloyalty must make its loving thee doubly needed and doubly fervent. Ah! sweet Lord! - see this poor heart of mine; strengthen it, console it, drive away its fears, make it feel that thou art its Jesus! It has come back to thee, because it feared thee; if it love thee, it will never again leave thee.

And thou, O Mary, Refuge of Sinners, help me to love Him, who is thy Son, and our Brother. - Holy Angels! - ye who live eternally in that love, which has never ceased to glow in your mighty spirits, - remember, I reverently pray you, that this God created me, as he did you, that I might love him. - All ye holy Saints of God! I beseech you, by the love wherewith ye are inebriated in heaven, graciously give me a thought, and prepare now my heart to be united with him. Amen.

AFTER COMMUNION

ACT OF ADORATION

Thou art here within me, great God of heaven! Thou art, at this moment, residing in a sinner’s heart! I, yea, I, am thy temple, thy throne, thy resting-place! - How shall I worthily adore thee, thee that hast deigned to come down into this abyss of my lowliness and misery? The angels veil their faces in thy presence; thy Saints lay their crowns at thy feet; and I, that am but a sinful mortal, how shall I sufficiently honour thee, O Infinite Power, Infinite Wisdom, Infinite Goodness? - This soul wherein thou art now dwelling, has presumed so many times to set thee at defiance, and boldly disobey and break thy commands. And thou canst come to me after all this, and bring all thy beauty and greatness with thee! What else can I do, but give thee the homage of a heart, that knows not how to bear the immensity of the honour thou art now lavishing on me? Yes, my own wonderful and loving God, I adore thee, I acknowledge thee to be the Sovereign Being, the Creator and preserver of all creatures, and the undisputed Master of everything that belongs to me. I delightedly confess my dependence on thee, and offer thee, with all my heart, my humble service.

ACT OF THANKSGIVING

Thy greatness, O my God, is infinite; but thy goodness to me is incomprehensible. Thy being now, present within this breast of mine is, I know, a proof of that immense power, which shows itself where and when it wills; but it is also a mark of thy love for me. Thou art come to my soul, that thou mayest be closely united with her, comfort her, give her a new life, and bring her all good things. Oh! who will teach me how to value this grace, and thank thee for it in a becoming way? But, how shall I hope to value it as I ought, when I am not able to understand either the love, that brings thee thus within me, nor my own need of having thee? And when I think of my inability to make thee a suitable return of thanks, I feel as though I can give thee nothing but my speechless gratitude. Yet thou willest that this my heart, poor as it is, should give thee its thanks; thou takest delight in receiving its worthless homage. Take it, then, my loving Jesus! I give it thee with all possible joy, and beseech thee to reveal unto me the immensity of thy gift, and to enrich me more that I may give thee more.

ACT OF LOVE

But nothing will satisfy thee, O my Infinite Treasure unless I give thee my love. Thou hast ever loved me, and thou art still loving me; I must love thee in return! Thou hast borne with me, thou hast forgiven me, thou art, at this moment, overpowering me with honour and riches; and all this out of love for me! The return thou askest of me, is my love. Gratitude will not content thee -thou wilt have my love! - But, Jesus, my dear Jesus - my past life - the long years I have spent in offending thee - rise up before me, and tell me to hide myself from thee! And yet, whither could I go without carrying thee within me, for thou hast taken up thine abode in my inmost soul? No, - I will not run from thee! I will summon all the energies of my heart, to tell thee, that I love thee; that thy love for me has emboldened me; that I belong to thee; that I love thee above all else that I love; and that henceforth, all my joy and happiness shall be in pleasing thee, and doing whatsoever thou askest of me.

ACT OF OBLATION

I know, dear Jesus, that what thou askest of me is not the passing sentiment of a heart excited by the thought of thy goodness towards it. Thou hast loved me from eternity; thou lovedst me, even when I was doing nothing for thee; thou hast given me light to know my miseries; thou hast shielded me against thine own angry justice; thou hast mercifully pardoned me a countless number of times; thou art even now embracing me with tenderest love; - and all these works of thy almighty hand have been but for one end, - to make me give myself to thee, and live, at last, for thee. It is this thou wouldst obtain of me, by granting me this precious earnest of thy love, which I have just received. Thou hast said, speaking of this ineffable gift: As I live by the Father; so he that eateth me, the same also shall live by me [St. John vi. 58]. Henceforth, O Bread, which came down from heaven! [Ibid. 51] thou art the source of my life. Now, more than ever, my life belongs to thee. I give it unto thee. I dedicate unto thee my soul, my body, my faculties, my whole being. Do thou direct and govern me. I resign myself entirely into thy hands. I am blind, but thy light will guide me; I am weak, but thy power will uphold me; I am inconstant, but thy unchangeableness will give me stability. I trust unreservedly in thy mercy, which never abandons them that hope in thee.

O Mary! pray for me, that I lose not the fruit of this Visit. - Holy Angels! watch over this dwelling-place of your Lord, which he has so mercifully chosen: let nothing defile it. - Oh! all ye Saints of God! pray for the sinner, unto whom he has given this pledge of his Divine pardon.

SERVICES THIS WEEK

Unless otherwise stated, all services are at "Domus Ecclesia"; for Mass intentions and to view the broadcast live/archive click here. Biographies of the Saints and explanations of the Feasts will be found on the Parish Blog.

Sunday: QUINQUAGESIMA

1215 Missa Cantata

Monday: SS Perpetua & Felicity, Martyrs

0900 Low Mass

Tuesday: St John of God, Religious

0900 Low Mass

Wednesday: ASH WEDNESDAY

0900 Low Mass

1200 Sung Mass

1700 Holy Hour

2200 Latin Compline

Thursday: in Lent

0900 Low Mass

1700 Holy Hour

Friday: in Lent

0900 Low Mass

1000 Holy Hour

Saturday: in Lent

0900 Low Mass

1000 Holy Hour

NEXT Sunday: FIRST IN LENT

0900 Low Mass - Annexe BCH Park Crescent Terrace

1215 Missa Cantata

1730 Exposition & Benediction

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NOTICES THIS WEEK

TUESDAY [March 8] "Messiah" from Scratch Part II; Reherasal 8pm Dorset Gardens Methodist Church; ALL welcome, music provided.

HAPPY BIRTHDAY! "Ad multos annos" to Darren, Kevin, Stuart & Michael Smith Jr+ [Mar 07], Br David OSB [Mar 8], Martin Edwards+ [Mar 9], Chris [Mar 11], Michael, Martin [Mar 12], +Lindsay Urwin [Mar 13] who'sbirthdays fall this week!

FAITH & SEXUALITY WORKSHOP, Friday March 11: 5pm The Friend's Meeting House, Middle Street, as part of the Brighton Winter Pride Week; Fr Jerome with leaders of other Faith communities in Brighton & Hove, will be leading workshops discussing LGBT sexuality and lifestyles with Religion. Fr Jerome will be leading a workshop particularly aimed at LGBT Catholics.

LENT LUNCH VOLUNTEERS NEEDED to assist with the provision and service of soup on Tuesday, March 22 at the Fitzherbert Centre, Bristol Road in Lent for CTiCBK representing the Parish Mission; last year's was a great success and Fr Jerome, Mark L and Peter S impressed our ecumenical colleagues with an offering of homemade Italian style soup and fresh bread rolls! It would be lovely to repeat this feat again. Prep begins from 1030 and Lunch begins at Noon with a short Devotional Address. Help is needed to prepare the soup, serve those attending and wash-up. "Many hands make light work!" See Fr Jerome to volunteer!

CTiCBK MENTAL HEALTH VOLUNTEERS: are you a qualified Mental Health Professional? Would you be interested in the development of a new Christian outreach ministry in the community, organised by the Churches for those suffering with Mental Health problems? Are you someone who might be interested in receiving training to support people with Mental Health issues within the context of a Church group/activity? If so, please contact Fr Jerome for more information.

ASHWEDNESDAY (March 9): Blessing & Imposition of Ashes will be available at the 0900 and 12 Noon Masses, Confessions 1030-1130 (at Domus Ecclesia).

"CARISSIMI" NEWSLETTER: the next edition will be out Ash Wednesday!

CARITAS Lent Study Group: will be meeting every Monday in Lent at Dorset Gardens Methodist Church from Monday, March 14, an ecumenical meeting of Christians from across the CTiCBK member Churches who share discussion, experience and ideas about how to live "Caritas" (charity) in our everyday lives. This would be a great way to meet other Christians and contribute to your own Lenten spiritual development and faith.

ABORT 67: Our Lent Fast money this year is intended to go towards the work of Abort 67 which seeks to educate people about Abortion and alternative choices. If you would like to contribute towards the effort by donating money you would otherwise have spent on luxury items, please contact Fr Jerome.

LENT SERVICES: please note that the Lent Services are now advertised (scroll down on blog) including a daily Holy Hour (5pm) with Exposition and Benediction of the Blessed Sacrament in addition to daily Mass (9am). Each Holy Hour will encompass traditional devotions and/or a meditation as well as contemplative silence. Also Latin Compline & Benediction on Wednesdays at 10pm. However - please see the notice below!

NO SERVICES advance notice: regrettably there will be no services between March 14-19 (Mon/Tues/Weds/Thurs/Fri/Sat) in the first week of Lent, due to the Clergy attending the Ecumenical Marian Pilgrimage at Walsingham, organised by the Ecumenical Marian Pilgrimage Trust (with the support of the Ecumenical Society of the Blessed Virgin Mary, the Fellowship of St Alban & St Sergius and The Catholic League). Mass intentions will still be offered in Walsingham - if you would like an intention offered either at Mass or by a candle in the Shrine(s) by our Clergy, please contact Fr Jerome ASAP.

NEW MASS CENTRE (Sun, March 13): from the First Sunday in Lent a 0900 Low Mass will be offered in the Annexe building of the Brighton Congress Hall, Park Crescent Terrace. This is an exciting opportunity for our folks to invite new people to a public space and offering of the Holy Mass; please DO invite people, family and friends to join us in worship and experience for themselves the "most beautiful thing this side of heaven"!

PALM SUNDAY "Messiah" 6.30pm Dorset Gardens Methodist Church; after the success of the Advent performance, the singers from Churches Together in Central Brighton and Kemptown convene again to offer highlights from the Passion & Easter sections of Handel's masterpiece "The Messiah". Accompanied by Major Mark Bearcroft and featuring soloists, Fr Robert Chavner (St Nicholas' Dyke Rd), Mjr Tracey Bearcroft (Salvation Army), Anthony Hawgood (St Paul's West St) and Fr Jerome Lloyd OSJV also directing the Chorus.

SACRUM TRIDUUM (April 21-24): we are delighted to announce that the traditional (pre'55) liturgies of Maundy Thursday, Good Friday and Holy Saturday will be offered at 0900 in the Annexe building of Brighton Congress Hall. Following the "Mass of the Lord's Supper" there will be a vigil with the Blessed Sacrament until Midday in the Annexe and Good Friday following the Veneration and Mass of the Presanctified we will be joining with the Salvation Army and folks from St Peter's and St Bartholomew's to process with the Cross to the Old Steine in silent witness, for the Churches Together act of worship at Noon with the Salvation Army Band. Please DO make a point of attending the liturgies and letting others know they will be celebrated. ALL WELCOME!

SATURDAY March 26th O Magnum Mysterium: The Brighton Chamber Choir and Brighton & Hove (Actually) Gay Men's Chorus perform Widor's Mass op36 (for two Organs) and Gabrieli and Lauridsen's O Magnum Mysterium amongst other pieces at St Bartholomew's Church, Ann Stree, Brighton from 7.30pm Tickets: wegottickets.com £10.

FAITH IN THE CITY 2011 (May) "A sense of place": Dorset Gardens Methodist Church: Colour, energy, thought-provoking ideas describes this exciting exhibition. Set in an award-winning building, a friendly welcome and lovely refreshments await our visitors. Works for sale are at realistic prices. This year poets join us so "word" will hang alongside "image". Also features an exhibition by University Fine Art students. The entire exhibition is held over three floors and a lift takes the strain for weary feet. See you there? Open weekends: Sats 11am-3.30pm, Suns 2.30-4.30pm other times by arrangement. Entry dates: Art pieces 20 April, Poetry pieces 1 April, contact Sue Harrington for entry forms [faithinthecity.dg@googlemail.com].

CHANTRY THIS WEEK

Recently departed:

Winifred Strudwick

Lilian Pal

Alfred Coomber

Spike

Anniversaries this week:

March 08: Archbishop James E Bostwick OCCA

ORATORY THIS WEEK

Peter Southgate; John Ridgeway-Wood; Raymond; Sandra Alvarez; Patrick Loughlin; Ben Burt; Fiona Cliffe; Tiffany Vickery; Fr Nathan Monk & Family; Teresa; Mark Lanahan; David & Woan Luck; Desiree, Jennifer & Raymond Daniels; Lucia Rossetti; Daniel Oosthuizen & Margaret Sewell; Frederick Tundidor; Lionel Davidge; Andrew; Les; Donna & Family; Rex; Magdalena Mitevski; Emma Pizzey & Family; Beth G & Mark B; G Egan & Family; Michael Bushby; Fr Peter Bolton; Jonathan; Michelle Triska; Fr Brian Vandungey; Clare & Ian Pruden; Fr Stephen Robson; Finn Murphy.