Majowe nabożeństwa

Solemn High Mass - St. Stanislaus March 1.jpg

Przyjdź na nasze nabożeństwa majowe w najbliższą niedzielę 7 maja o godzinie 14:00, aby uczcić początek Miesiąca Najświętszej Maryi Panny. Ukoronujemy naszą Błogosławioną Panią - jest Królową Nieba i Królową Maja.

Jak wszystkie kwiaty, maj jest poświęcony Maryi, którą w ostatnim dniu tego miesiąca bardziej formalnie świętujemy jako Królową Niebios. Na początku maja figura Matki Boskiej w kościele jest zwieńczona wieńcem róż, a róże kładzione są u jej stóp. Małe dziewczynki i chłopcy ubierają się najlepiej, często na niebiesko lub w stroje komunijne; jedno dziecko niesie koronę na poduszce do posągu, a drugie dziecko jest wybierane, aby ukoronować posąg. Proces selekcji jest różny – czasami do noszenia wieńca wybiera się chłopca, ale zawsze wybiera się dziewczynę, aby ukoronować posąg (zwykle najstarsza dziewczyna). Kwiaty pozostają przez cały miesiąc. Śpiewane są również hymny, a szczególnie lubiany jest wiktoriański „Przynieś kwiaty najrzadszych”.

Wielu katolików czci Maryję również w domu, wieńcząc prawdziwą figurę „Majowej Królowej” kwiatami na rodzinnych ołtarzach i pozostawiając róże (zwłaszcza czerwone i/lub białe) u jej stóp przez cały maj. Jeśli nie masz figurki Matki Bożej, możesz umieścić kwiaty wokół jej wizerunku.

RESOURCES:

WHAT IS THE TRADITIONAL LATIN MASS?

The term "Traditional Latin Mass" (TLM) refers to the Mass which developed organically from the time of Our Lord to the 1960s. It is often referred to as the "Mass of the Ages". It is the Mass which converted continents and is the Mass at which the vast majority of saints worshipped. The TLM is still in use today around the world and is a particular bright spot in the modern Catholic Church, as it attracts countless young people to deeper devotion to God. The most recent edition of the TLM is the Missal of 1962, promulgated by Pope John XXIII.

HOW DID THIS MASS DEVELOP?

Directive From Our Lord: On the eve of the Passion, our Lord gave the directive and authority to the Apostles to offer the Sacrifice of the New Covenant: "Do this in Memory of Me". Over the first few centuries, the unity of the liturgy was one of type, not of details. Different rites originated and are recognized from the beginning of the fourth century.

Uninterrupted Structure Since St. Gregory the Great: Most of Catholic history has been shaped by the Roman Rite of the Mass, which was first assembled by Pope St. Gregory the Great (590-604) in the 6th century based on the traditions he received. In particular, the Roman Canon and the Order of Mass survive as a holy tradition from this time and are preserved, untouched, in the TLM. After the time of Pope St. Gregory the Great, the prayers and gestures grew in use and were codified and formalized for the universal church by Pope St. Pius V in 1570. The 1962 Missal, known today as the ‘Traditional Latin Mass’ or ‘Extraordinary Form’, retains these traditions.

Organic Development: We, as Catholics, believe that the Holy Ghost has guided the organic development of the liturgy over the centuries, which has always been very gradual. In fact, this development has been so gradual that no one person or group of people can claim authorship over the liturgy. Rather, it is the work of the Holy Ghost.

WHY IS THE MASS OFFERED IN THE LATIN LANGUAGE?

There are many reasons to revere the Latin language as particularly suited to liturgical worship:

By the very act of being one of the three languages inscribed upon the Holy Cross of Our Lord, the Instrument of our Salvation, Latin was raised to the rank of a sacred language.

For many centuries, Latin has been the official language of the Roman Catholic Church is Latin. The particular type of Ecclesiastical Latin used in the Mass is specifically designated for liturgical use, and is different from vernacular Latin ("vulgar Latin") which was spoken in the Roman Empire.

Latin, being a liturgical and non-vernacular language, safeguards the Mass from error. Because ecclesiastical Latin is a "dead" language, the meaning of the text does not change, as it does regularly for vernacular languages. For example, the meanings of Shakespearean English are much different from modern-day English. In addition to meaning and syntax changing over time, English is constantly being augmented as well. For example, in 2024, Merriam Webster added 200 words to the English dictionary.

For a further treatment, visit the lecture linked below from liturgical scholar Dr. Peter Kwasniewski:

Dr. Peter Kwasniewski on Latin as a Liturgical Language

HOW WILL I BE ABLE TO FOLLOW THE MASS?

It is often recommended for first timers to the Traditional Latin Mass to simply pray the Mass by simply watching, listening, and taking in the beauty of the Mass. The TLM naturally invites one to lift his mind to contemplate the Heavenly mysteries. It is not necessary to hear every word prayed or to know every single word that is prayed, as the priest is not talking to the faithful; rather, he is speaking to Almighty God. It is enough to behold the beauty of the ceremonies of the Mass, of the sacred chants being sung, and to "set your mind on things above". (Colossians 3:2)

However, if you find that you would like to have a look at the texts for Mass, there are some options below:

Missal for Mass: the Text for Mass: For centuries, hand missals have been published which feature both Latin and English side-by-side translations. These missals are used by the faithful to pray the Mass by reading the English translation of the Latin prayers. There are several excellent missals available: "The New Roman Missal" (1945) by Fr. Lasance; "Roman Catholic Daily Missal" (1962) by Angelus Press; "Daily Missal (1962) in Latin and English" by Baronius Press. Since you might not want to make an investment in a $60 hand missal quite yet, a free printable missalette for the Mass on March 1st is available below.

The Mass offered will be the votive Mass of the Immaculate Heart of Mary. The text for this Mass is printable at the link below. Pre-made booklets will also be available at St. Stanislaus Basilica for the faithful to follow the Mass.

Propers (Readings) for 3/1/25 Mass (FREE, PRINTABLE)

Missal for Mass (FREE, PRINTABLE)

WHAT IS THE STRUCTURE OF THE TRADITIONAL MASS?

Part 1: Mass of the Catechumens

First Subdivision: Preparation from the Asperges to the Collect

1. Sprinkling of Holy Water (Asperges) [High Mass]

2. Sign of the Cross

3. The Psalm Judica me (Psalm 42)

4. Public Confession (Confiteor)

5. Priest at the Altar

6. The Introit (e.g. verses from a Psalm)

7. The Kyrie Eleison ("Lord Have Mercy")

8. The Gloria ("The Church's greatest hymn of praise")

Second Subdivision: Instruction from the Collect to the Creed

1. The Collect (prayer)

2. The Epistle (e.g. reading from an epistle of St. Paul)

3. The Gradual and Alleluia (e.g. verses from a Psalm)

4. The Gospel (A reading from one of the four Gospels)

5. The Sermon

6. The Nicene Creed

Part 2: Mass of the Faithful

Third Subdivision: Offertory from the Offering to the Preface

1. The Offering of Bread and Wine (Beginning of the Offertory)

2. The Incensing of the Offerings and of the Faithful [High Mass]

3. Washing of the Hands (priest) (Lavabo - Psalm 25:6-12)

4. Prayer to the Most Holy Trinity

5. The Orate Fratres and Secret (silent prayer) with the Amen ratifying the Offertory

Fourth Subdivision: Consecration from the Preface to the Lord's Prayer

1. The Preface to the Canon & Sanctus ("Heavenly Hymn")

2. The Canon or Rule of Consecration (one of the most ancient parts of the Mass)

3. Intercession (Reading of the Diptychs of the Living)

4. Prayers Preparatory to the Consecration

5. The Transubstantiation and Major Elevation

6. Oblation of the Victim [Christ] to God

7. Intercession (Reading of the Diptychs of the Dead)

8. End of the Canon and Minor Elevation, With the Amen Ratifying the Prayers of the Canon

Fifth Subdivision: Communion from the Lord's Prayer to the Ablutions

1. The Lord's Prayer ("Pater Noster") & Libera Nos

2. Breaking of the Host

3. The Agnus Dei ("Lamb of God")

4. Prayers Preparatory to the Communion

5. Receiving of the Body and Blood of our Lord

Sixth Subdivision: Thanksgiving from the Communion to the End

1. Prayers During the Ablutions

2. The Communion Antiphon and Postcommunion

3. The Ite Missa Est and Blessing

4. The Last Gospel (Prologue to St. John's Gospel)

5. Prayers After Mass (led by the priest) [Low Mass] ['Leonine Prayers']

HOW ARE THE TEXTS OF THE TRADITIONAL MASS AND NEW MASS DIFFERENT?

The New Mass (Novus Ordo Mass) was created by a Vatican committee called the Consilium ad exsequendam from 1964-1969 and first promulgated by Pope Paul VI in April 3, 1969. It was the attempted replacement of the Traditional Latin Mass.

A common misconception is that the Novus Ordo Mass simply translated the texts of the Traditional Latin Mass into the vernacular. However, this is not the case. There are many differences which go well beyond simple translation:

New and Traditional Side-by-Side Comparison

Changes of Prayers: A mere 13% (165) of the 1,273 prayers of the TLM found their way unchanged into the reformed Missal of Paul VI. Another 24.1% (307) were edited in some way before their inclusion. A further 16.2% (206) were centonised with other prayers - effectively combining parts of multiple prayers together into a new oration. Fully 52.6% (669) of the prayers in the traditional Roman Rite have been excised from the modern liturgy, memory-holed by the Consilium.

Change of Lectionary: The Novus Ordo (N.O.) abandoned the longstanding tradition of a one-year lectionary cycle in favor of creating a brand new three-year cycle which was curated by the Consilium. Some argue that because the new lectionary has more scripture, that it must be better. For instance:
- The new lectionary has 58% of the Gospels, 25% of the NT Epistles, and 3.7% of the Old Testament
- The old missal has 22% of the Gospels, 11% of the NT Epistles, and 0.8% of the Old Testament (not counting the Psalms, which play a prominent role in both).
- Some Lectionary Differences:
  - A three-year lectionary cycle (N.O.) can be difficult to follow if one does not go to Mass every single day, as the scripture is read more-or-less continuously from day to day in the Novus Ordo. In addition, the faithful, in general, are less familiar with the scripture readings because each reading is only repeated once per every three years, as opposed to every year.
  - A significant benefit of the one-year lectionary (TLM) is a greater familiarity with scripture as the same readings are on each Sunday, providing a yearly rhythm, a predictable structure. This provides the opportunity to expect certain readings on each Sunday:
    - For example, in the TLM on "Good Shepherd Sunday" (the Second Sunday After Easter), the Sunday is known by its Gospel reading, John 10:11-16, which is read every year on that Sunday:

"I am the good shepherd. The good shepherd giveth his life for his sheep. But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and flieth: and the wolf catcheth, and scattereth the sheep: And the hireling flieth, because he is a hireling: and he hath no care for the sheep. I am the good shepherd; and I know mine, and mine know me. As the Father knoweth me, and I know the Father: and I lay down my life for my sheep. And other sheep I have, that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd."

The Mass of Good Shepherd Sunday is also known as "Misericordia Sunday" due to the opening words of the Introit, based on verses 5, 6, and 1 of Psalm 32:

Misericórdia Dómini plena est terra, allelúia: verbo Dómini caeli firmáti sunt, allelúia, allelúia. Exsultáte, iusti, in Dómino: rectos decet collaudátio.

(The earth is full of the mercy of the Lord, alleluia; by the word of the Lord the heavens were made, alleluia , alleluia. (Ps 32: 1) Vs. Let the just rejoice in the Lord; praise becometh the righteous.)

Furthermore, in the one-year lectionary, the readings for each daily Mass were directly related to the saint for that respective feast day, whereas in the three-year lectionary, the readings are not related to the saint of that feast day (other than the collect).

WHAT IS A SOLEMN HIGH MASS?