"Traditional Mass"? Or "Extraordinary Form," "Tridentine Mass", etc.?

"Traditional Mass"? Or "Extraordinary Form," "Tridentine Mass", etc.?

The following is a reply to a recent comment in my other blog, Willamette Valley Latin Mass Society.  Please refer to that comment before reading this reply.

Since that other blog is mainly intended for the practical purpose of communicating  Mass times for my local area, and since Blogger won't allow me to post such a long reply in the comments section anyway, I am posting it as an independent post here on Ite ad Thomam, where followers can continue the discussion.

Dear Fr. Jaspers,

Thank you for your comment and for your opinion.  Respectfully, here are my two cents as a private person, and a layman.

You are right: I decided to put the WVLMS page together, not to make a theological statement, but just to communicate the times and places of the Masses in question within the Willamette Valley.  But now that you bring it up, I would like to take up this excellent opportunity to think about these issues more deeply together with you.

Of course, aside from any ideological consideration, to communicate Mass times for the ordo antiquus, I have to make a choice as to what to call it.  Without a term, people have no way of knowing what I'm talking about.  Naturally I have to decide on a term according to the custom of those who use the page, who are mostly people who are attached to it and who will travel long distances accross the Willammette Valley to attend these Masses.  And given that I have several names as options, I have to use my theological reasoning and my conscience---which I have striven to inform according to Catholic teaching and sound theological reasoning---to decide which term is the best.

In trying to figure out what term to use, three main options come to mind: (1) "Tridentine Mass," (2) "Extraordinary Form (EF for short)," and (3) "Traditional Mass" or "Traditional Latin Mass (TLM)," and its variants.   But I think the terms "Tridentine Mass" and "Extraordinary Form" are a bit unfortunate, for different reasons, which I will explain.  I will also (4) address your comment that the novus ordo, too, is traditional, and (5) will make some concluding remarks.

(1) I think using the term "Tridentine Mass" is a disservice to the cause, in a way.  One of the marvellous aspects of the ordo antiquus is its patristic origins: it connects us in a living way to our fathers in the faith, to the way they lived it.  It was the Latin Church Fathers who bequeathed this amazing gift to us, and we see their stamp in the way we worship every Sunday in the ordo antiquus (or every day, in some parishes).  But the "Tridentine Mass" terminology blurrs this reality and promotes the erroneous idea that the ordo antiquus can only be traced back to the liturgical reforms after the Council of Trent (16th century), and that before then the Roman Rite was substantially different, and that therefore the current rite that we know as the "Tridentine Mass" has relatively modern origins.  If anything it would have to be called the "Gregorian Mass" to indicate that it is much older and can be traced at least as far back as St. Gregory the Great (6th cent.), just like we say "Gregorian Chant" to indicate the Latin Patristic origins of the music that belongs to that Rite.  That terminology would also mirror our Byzantine brothers and sisters who have the Liturgy of St. Basil, the Liturgy of St. John Chrysostom, etc.  I would in fact prefer the terminology of the "Gregorian Mass", but alas, it is not a very common or accepted terminology, and it is in fact already used to refer to something else (the 30 Gregorian Masses devotion).

(2) As far as 'Extraordinary Form' (which, of course, is one of Pope Benedict's many terminologies to resolve a canonical problem, never intended to be the single, official name for the rite), I have two issues with it: I am (a) a bit uncomfortable with it, to be frank, and (b) I think it is not broad enough to encompass what we are announcing.  The reason I am (a) uncomfortable with it is not that I think it is wrong, or that it implies something false.  Rather, I am slightly uncomfortable with it because it misses the essence of what it describes.  It is very much a relative term that does not signify its referent on the basis of its own nature but on account of a historical accident: if the antiquus ordo happens to be extraordinary, it is only because at this moment in history the novus ordo is more common or ordinary (and that is accidental to its nature).  For most of Church history it was the ordo antiquus which has been the ordinary form.  And in fact, I pray that someday, hopefully sooner rather than later, it is the antiquus ordo which is considered the ordinary form again, leaving the novus ordo as something very much extraordinary.  If that were to happen, centuries down the road, this century will be but a mere hiccup in the history of the Roman Rite, a strange time when Roman Catholics momentarily forgot how they ordinarily worshipped throughout history. To put it differently, for traditional Catholics to call it the 'Extraordinary Form' would be analogous to starting a political party and calling it the 'Minority Party'.  Not only would it defeat the whole goal of the cause being promoted, but actually the name would fail to capture the essence of the thing named.  I do not usually object to someone using this term (since it comes from the Pope), but I do not prefer it and I do not use it myself normally.

And (b), the term 'EF' is too narrow, and not broad enough to encompass the other Latin rites.  In fact, one of the churches that commonly has Massses that are of our interest is Holy Rosary Parish, in Portland, where the Dominicans have several Dominican Rite Masses every month.  These Masses are not technically in the EF, because that term applies exclusively to the Roman Rite, as per Summorum Pontificum.  Rather, the Dominican Rite has no extraordinary form.  The Dominican Rite has only an ordinary form which has remained substantially unchanged throughout its history and has not been touched by the recent liturgical reform.  So if we were to announce only "EF Masses" we would be leaving out these Dominican Rite Masses, which are of interest to the TLM community in our area.

(3) So it is mainly because of these reservations (which I believe are shared by many TLM communities), I naturally lean towards using the term TLM as the normal way to refer to the ordo antiquus.  But besides the fact that the other alternatives are not good choices, I think the primary reason for using this term is that in itself it is clear enough simply because it is the way most people have referred to it in actual practice, at least in my experience in the last 15 years attending the old rite in the USA, Canada, Mexico, and Europe.  It is the term ordinarily given to the ordo antiquus by traditional Catholics.  (And by 'traditional Catholics' I mean those of us who are attached in an exclusive way to the ordo antiquus and the mode of thinking surrounding it, and who are steeped in it enough to let it be the basis of their faith in an exclusive, or nearly exclusive way.) See for example the terminology used in websites such as Coalition in Support of Ecclesia Dei: Promoting the Traditional Latin Mass as sanctioned by Summorum Pontificum, and its widely-used Directory of Latin Masses, as well as the normal terminology in the popular blog "Rorate Caeli," and specifically its discussion on this very issue of the terminology of the ordo antiquus.  It is the way it is called in the most widely-used Latin-English missalette (see picture above), and it is the way it is called by most members of the Priestly Fraternity of St. Peter, the Institute of Christ the King, and similar orders who are devoted to the ordo antiquus and who celebrate the vast majority of Masses in the ordo antiquus.  So it is safe to say that I can hardly be blamed for doing the same.  In fact, no one who regularly uses the information on the site---which is usually traditinal Catholics who are willing to travel throughout the Willamette Valley to attend one of these Masses---have so much as hinted to me that there might be a problem with the term.  However, in conversation and in print I have become aware of many objections regarding the other terms.

(4) Now, I must confess I was a bit surprised by your comment that the novus ordo, too, is traditional (and not just the ordo antiquus).  I think we must make distinctions here.  In all philosophical objectivity, we have to recognize that the term 'traditional' is very much an analogical term.  It obviously does not mean the same thing when I say that the ordo antiquus is 'traditional' as when you say the novus ordo is 'traditional'.  

The ordo antiquus is traditional because it is the form of worship that Roman Catholics have been 'handing down' from generation to generation for nearly two millenia.  This is the way the vast majority of popes and saints in our calendar have worshipped.  St. Jerome, St. Gregory, St. Leo, St. Isidore, St. Anselm, St. Bernard, St. Francis, St. Thomas, St. Catherine, St. Pius V, St. Ignatius, St. Frances, St. Joan of Arc, St. Teresa of Avila, St. Alphonsus, St. Margaret Mary, St. John Bosco, St. Therese, St. Pius X, St. Josemaria, just to mention a few, all worshipped according to the ordo antiquus (even if in the various Latin rites), and their faith was formed exclusively by it.  Hence, it is in the strong sense that the ordo antiquus can be called the TLM, since it refers to the Mass according to the tradition of the Latin Rites.

But the novus ordo is not 'traditional' in the sense that the ordo antiquus is traditional.  It is quite discontinuous with the tradition of the Latin Rites; a careful comparison of the prayers (and options) illustrates this amply.  So if for the sake of argument we grant that the novus ordo is 'traditional', to make that a true statement we would have to change the meaning of 'traditional'.  But that meaning would definitely not be the normal use of the term, the sense in which most people use it.

To be clear, here I am simply making a descriptive claim, and not a normative one.  I am simply observing that the novus ordo is a significant departure from what has been handed down to us from time immemorial.  So it cannot be called 'traditional' in the sense in which the ordo antiquus is traditional.  I'm not saying that "the present Order of the Mass is an abomination" or anything of the sort.  And I actually admire you for your courage in saying the novus ordo in Latin in this diocese; may God reward you for that.  But obviously, you would agree that if you were to celebrate a novus ordo Mass in Latin and called it the "Traditional Latin Mass," and advertized it as a TLM (without telling people you really mean the novus ordo), you would really be confusing them and even disappointing many, because that is not what everyone understands by that term.

(5) So, to summarize, since the other terms are not satisfactory, and since no one (rightly) thinks of the novus ordo as being traditional, at least not in the strong sense in which the ordo antiquus is traditional, and since most people who really care about it call it the TLM anyway, it seemed to me to be a sufficient and adquate term and to be preferable over all the others.  I do not usually object when people use the other terms, but I myself prefer TLM.

But ultimately, Father, I think you are right in saying that language matters, and in pointing out that the term "Traditional Latin Mass" is not perfect.  I would agree that it is not totally unambiguous.  And I would even grant that the particular variant "Latin Mass" is indeed very ambiguous.  In fact, given these reflections, I might therefore change the name of the site from "Willamette Valley Latin Mass Society" to "Willamette Valley Traditional Mass Society," or something like it.  I will pray about it.

But these, dear Father, are just my personal convictions.  I appreciate the opportunity to discuss these issues with you, and look forward to your feedback.  I wish you many blessings in your ministry.  I said a memorare for the victims in Roseburg and hope that our readers do the same.  Perhaps you can offer an old requiem Mass for them.  I would be happy to serve.

In Christo rege,

Dr. Francisco Romero Carrasquillo

Meet the Doctors: St. Bernard of Clairvaux

Meet the Doctors: St. Bernard of Clairvaux

From Matins of the Feast of St Bernard of Clairvaux, Confessor and Doctor
Online source: www.breviary.net

Second Nocturn
Absolutio: Ipsíus píetas et misericórdia nos ádjuvet, qui cum Patre et Spíritu Sancto vivit et regnat in sæcula sæculórum.R.  Amen.	Absolution:  May his loving-kindness and mercy assist us.  Who, with the Father, and the Holy Ghost, liveth and reigneth, for ever and ever. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 4: Deus Pater omnípotens sit nobis propítius et clemens. R.  Amen.	Benediction 4:  May God the Father Almighty shew us his mercy and pity. R.  Amen.
Lesson iv
St. Robert of Molesmes welcomes St. Bernard of Clairvaux into the Cistercian Order
Bernárdus, Fontánis in Burgúndia honésto loco natus, adoléscens propter egrégiam formam veheménter sollicitátus a muliéribus, numquam de senténtia coléndæ castitátis dimovéri pótuit.  Quas diáboli tentatiónes ut effúgeret, duos et vigínti annos natus, monastérium Cisterciénse, unde hic ordo incépit et quod tum sanctitáte florébat, íngredi constítuit.  Quo Bernárdi consílio cógnito, fratres summópere conáti sunt eum a propósito deterrére.  In quo ipse eloquéntior ac felícior fuit ; nam sic eos aliósque multos in suam perdúxit senténtiam, ut cum eo trigínta júvenes eámdem religiónem suscéperint.  Mónachus, jejúnio ita déditus erat, ut quóties suméndus esset cibus, tóties torméntum subíre viderétur.  In vigíliis étiam et oratiónibus mirífice se exercébat ; et, christiánam paupertátem colens, quasi cæléstem vitam agébat in terris, ab omni caducárum rerum cura et cupiditate aliénam.	Bernard was born at a decent place in Burgundy called Fontaines.  On account of extraodinary good looks, he was as a boy very much sought after by women, but he could never be turned aside from his resolution to keep chaste.  To fly from these temptations of the devil, he determined at two-and-twenty years of age to enter the monastery of Citeaux, whence the Cistercian Order took its rise.  When this resolution of Bernard's became known, his brothers did all their diligence to change his purpose, but he only became the more eloquent and happy about it.  Them and others he so brought over to his mind, that thirty young men entered the same Order along with him.  As a monk he was so given to fasting, that as often as he had to eat, so often he seemed to be in pain.  He exercised himself wonderfully in watching and prayer, and was a great lover of Christian poverty.  Thus he led on earth an heavenly life, purged of all care and desire for transitory things.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Abbey of Citeaux
R.  Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum : * Et dedit illi claritátemætérnam.V.  Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei. R.  Et dedit illi claritátemætérnam.	R.  The Lord multiplied the fruit of his labours and defended him from his enemies, and kept him safe from those that lay in wait. *And gave him perpetual glory. V.  The Lord guided the righteous in right paths, and shewed him the kingdom of God. R.  And gave him perpetual glory.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
The Abbey of Clairvaux, where St. Bernard was made Abbot in 1115
Elucébat in eo humilitas, misericórdia, benígnitas.  Contemplatióni autem sic addíctus erat, ut vix sénsibus, nisi ad offície pietátis, uterétur : in quibus tamen prudéntiæ laude excellébat.  Quo in stúdio occupátus, Genuénsem ac Mediolanénsem aliósque episcopátus oblátos recusávit, proféssus se tanti offícii múnere indígnum esse.  Abbas factus Claravallénsis, multis in locis ædificávit monastéria, in quibus præclára Bernárdi institútio ac disciplína diu víguit.  Romæ sanctórum Vincéntii et Anastásii monastério, ab Innocéntio secúndo Papa restitúto, præfécit abbátem illum, qui póstea Eugénius tértius summus Póntifex fuit ; ad quem étiam librum misit de Consideratióne.	He was a burning and shining light of lowliness, mercifulness, and kindness.  His concentration of thought was such, that he hardly used his senses except to do good works, in which latter he acted with admirable wisdom.  Thus occupied, he refused the Bishopricks of Genoa, Milan, and others, which were offered to him, declaring that he was unworthy of so high a sphere of duty.  Being made Abbot of Clairvaux he built monasteries in many places, wherein the excellent rules and disciplines of Bernard long flourished.  When Pope Innocent II restored the monastery of St. Vincent and St. Anastasius at Rome, Bernard set over it the Abbot who was afterwards the Supreme Pontiff Eugene III, and who is also the same to whom he addressed his book upon Consideration.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Church of Ss. Vincent and Anastasius, by the Trevi Fountain, Rome
R.  Amávit eum Dóminus, et ornávit eum : stolam glóriæ índuit eum, * Et ad portas paradísi coronávit eum.V.  Induit eum Dóminus lorícam fídei, et ornávit eum. R.  Et ad portas paradísi coronávit eum.	R.  The Lord loved him and adorned him; he clothed him with a robe of glory : * And crowned him at the gates of Paradise.V.  The Lord hath put on him the breast-plate of faith, and hath adorned him. R.  And crowned him at the gates of Paradise.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Saint Bernard preaching the Second Crusade before King Louis VII at Vézelay in Burgundy, March 31, 1146
Multa prætérea scripsit, in quibus appáret eum doctrína pótius divínitus trádita quam labóre comparáta instrúctum fuísse.  In summa virtútum laude exorátus a máximis princípibus de eórum componéndis controvérsiis et de ecclesiásticis rebus constituéndis, sæpius in Itáliam venit.  Innocéntium item secúndum Pontíficem máximum in confutándo schísmate Petri Leónis, cum apud imperatórem et Henrícum Angliæ regem, tum in concílio Pisis coácto, egrégie adjúvit.  Dénique, tres et sexagínta annos natus, obdormívit in Dómino, ac, miráculis illústris, ab Alexándro tértio Papa inter Sanctos relátus est.  Pius vero octávus Póntifex máximus, ex sacrórum Rítuum Congregatiónis consílio, sanctum Bernárdum  universális Ecclésiæ Doctórem declarávit et confirmávit, nec non Missam et Offícium de Doctóribus ab ómnibus recitári jussit, atque indulgéntias plenárias quotánnis in perpétuum órdinis Cisterciénsium ecclésias visitántibus die hujus Sancti festo concéssit.	He was the author of many writings, in which it is manifest that his teaching was rather given him of God, than gained by hard work.  In consequence of his high reputation for excellence, he was called by the most exalted Princes to act as arbiter of their disputes, and for this end, and to settle affairs of the Church, he often went to Italy.  He was an eminent helper to Pope Innocent II, in putting down the schism of Peter Leoni, and worked to this end, both at the Courts of the Emperor and of Henry, King of England, and in the Council of Pisa.  He fell asleep in the Lord in the sixty-third year of his age.  He was famous for miracles, and Pope Alexander III numbered him among the Saints.  Pope Pius VIII, acting on the advice of the Congregation of Sacred Rites, declared and confirmed St. Bernard a Doctor of the Universal Church.  He also commanded that all should use the Mass and Office for him as for a Doctor, and granted perpetual yearly plenary indulgences to all who should visit Churches of the Cistercian Order upon the Feastday of this Saint.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum : Ingrédere in réquiem meam : * Quia te vidi justum coram me ex ómnibus géntibus. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Quia te vidi justum coram me ex ómnibus géntibus. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Quia te vidi justum coram me ex ómnibus géntibus.	R.  This is he which did according to all that God commanded him ; and God said unto him : Enter thou into my rest : * For thee have I seen righteous before me among all people.V.  This is he which despised his life in this world, and is come unto an everlasting kingdom. R.  For thee have I seen righteous before me among all people.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  For thee have I seen righteous before me among all people.

Meet the Doctors: St. Robert Bellarmine

Meet the Doctors: St. Robert Bellarmine

From Matins of the Feast of St. Robert Bellarmine, Bishop, Confessor, Doctor (May 13)

Source: Traditional Roman Breviary (1911): www.breviary.net

Lesson iv
Montepulciano, in northern Italy, birthplace of St. Robert Bellarmine
Robértus, Politiánus, e patrícia Bellarminórum gente, matrem pientíssimam hábuit Cynthiam Cervíni, Marcélli Papæ secúndi sorórem.  Exímia pietáte et castíssimis móribus quamprímum enítuit, id unum exóptans, ut Deo soli placéret et ánimas Christo lucrifáceret.  Pátrium Societátis Jesu collégium summa cum ingénii et modéstiæ laude frequentávit ; ac duodevigínti annos natus, Romæ eámdem Societátem ingréssus, religiosárum virtútum ómnibus exémplo fuit.  Eménso in Románo Collégio philosophíæ currículo, missus est primum Floréntiam, tum Montem Regálem ; deínde Patávium ad sacram theologíam addiscéndam, ac póstea Lovánium, ubi concionatóris múnere, nondum sacérdos, mirífice functus est.  Lovánii prætérea, sacerdótio auctus, theologíam ita dócuit, ut plúrimos hæréticos ad Ecclésiæ unitátem redúxerit, ac theólogus per Európam claríssimus haberétur, eúmque Sanctus Cárolus Mediolanénsis epíscopus aliíque veheménter sibi expéterent.	Robert, a native of Montepulciano and of the noble family of Bellarmine, had for his mother the most pious Cynthia Cervini, sister of Pope Marcellus II.  From the first he was conspicuous for exemplary piety and most chaste manners, earnestly desiring this one thing, to please God alone and to win souls to Christ.  He attended the college of the Society of Jesus in his native town where he was highly commended for his intelligence and modesty.  At the age of eighteen he entered the same Society at Rome, and was a model of all religious virtues.  Having passed through the course of philosophy at the Roman College, he was sent first to Florence, then to Monreale, later to Padua to teach sacred theology, and afterwards to Louvain where, not yet a priest, he ably discharged the office of preacher.  After ordination at Louvain, he taught theology with such success that he brought back many heretics to the unity of the Church, and was regarded throughout Europe as a most brilliant theologian ; and St. Charles, Bishop of Milan, and others keenly sought after him.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The University Town of Louvain, Belgium
R.  Invéni David servum meum, óleo sancto meo unxi eum : * Manus enim mea auxiliábitur ei, allelúja. V.  Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have found David my servant, with my holy oil have I anointed him. * My hand shall hold him fast, alleluia. V.  The enemy shall not be able to do him violence ; the son of wickedness shall not hurt him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ. R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
Romam ex desidério Gregórii Papæ décimi tértii revocátus, theológicam controversiárum disciplínam trádidit in Collégio Románo : ibíque vitæ spirituális mágister constitútus, angélicum júvenem Aloísium per sanctitátis sémitas moderátus est.  Ipse Collégium Románum ac deínde Neapolitánam Societátis Jesu Provínciam ad Sancti Ignátii mentem gubernávit.  In Urbem íterum accersítus, a Cleménte octávo ad summa Ecclésiæ negótia, máximo cum christiánæ rei emoluménto, est adhíbitus : tum invítus et frustra relúctans, in Cardinálium númerum cooptátus quia, ut palam asséruit ipse Póntifex, tunc non habébat parem Ecclésia Dei quod ad doctrínam.  Ab eódem Pontífice consecrátus Epíscopus, Capuánam Archidiœcésim triénnium sanctíssime administrávit : quo múnere depósito, Romæ ad mortem usque degit, integérrimus ac fidelíssimus Summi Pontíficis consiliárius.  Multa præcláre scripsit, illud méritum adéptus in primis quod, sanctum Thomam ducem et magístrum secútus, de suórum necessitáte témporum próvide cónscius, invícto doctrínæ róbore et amplíssima testimoniórum cópia e Sacris Lítteris et e Sanctórum Patrum ditíssimo fonte apte deprómpta novos erróres debellávit, traditiónis cathólicæ et Románi Pontificátus júrium strénuus præprímis adsértor.  Complúribus étiam ad pietátem fovéndam libéllis exstat insígnis ac præsértim áureo catechísmo, quem licet áliis gravíssimis negótiis disténtus, tum Cápuæ tum Romæ púeros ac rudes docére non prætermittébat.  Robértum æquǽvus Cardinális a Deo missum judicávit, qui cathólicos erudíret, pios cóleret, hæréticos profligáret ; Sanctus Francíscus Salésius doctrínæ fontem hábuit ; Summus Póntifex Benedíctus décimus quartus hæreticórum málleum dixit, ac Benedíctus décimus quintus cathólicam religiónem propagántibus et tuéntibus exémplar indicávit.	Recalled to Rome at the wish of Pope Gregory XIII, he taught the science of controversial theology at the Roman College, and there, as spiritual director he guided the angelic youth Aloysius in the paths of holiness.  He governed the Roman College and then the Neapolitan province of the Society of Jesus in accordance with the spirit of St. Ignatius.  Again summoned to Rome, he was employed by Clement VIII in the most important affairs of the Church, with the greatest advantage to the Christian state ; then against his will and in spite of opposition, he was admitted among the number of the cardinals, because, as the Pontiff publicly declared, he did not have his equal among theologians in the Church of God at the time.  He was consecrated bishop by the same Pope, and administered the archdiocese of Capua in a most saintly manner for three years : having resigned this office, he lived in Rome until his death, as a most impartial and trusty counsellor to the Supreme Pontiff.  He wrote much, and in an admirable manner.  His principal merit lieth in his complete victory in the struggle against the new errors, during which he distinguished himself as a strenuous and outstanding vindicator of Catholic tradition and the rights of the Roman See.  He gained this victory by following St. Thomas as his guide and teacher, by a prudent consideration of the needs of his times, by his irrefragable teaching, and by a most abundant wealth of testimony well-chosen from the sacred writings and from the very rich fountain of the Fathers of the Church.  He is eminently noted for very numerous short works for fostering piety, and especially for that golden Catechism, which he never failed to explain to the young and ignorant both at Capua and at Rome, although preoccupied with other very important affairs.  A contemporary cardinal declared that Robert  was sent by God the instruction of Catholics, for the guidance of the good, and for the confusion of heretics ; St. Francis de Sales regarded him as a fountain of learning ; the Supreme Pontiff  Benedict XIV called him the hammer of heretics ; and Benedict XV proclaimed him the model of promoters and defenders of the Catholic religion.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Cathedral Church of Capua
R.  Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea : * Manus enim mea auxiliábitur ei, allelúja. V.  Invéni David servum meum, óleo sancto meo unxi eum. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have laid help upon one that is mighty, I have exalted one chosen out of the people. * My hand shall hold him fast, alleluia. V.  I have found David, my servant, with my holy oil have I anointed him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Vitæ religiosæ studiosíssimus, eam, inter purpurátos Patres adléctus, in exémplum servávit.  Opes ultra necessárias nóluit ; módico famulátu, ténui cultu habitúque conténtus : suórum non stúduit opuléntiæ, ac vix addúci pótuit ut inópiam idéntidem leváret.  De se humíllime sensit, et mira fuit ánimi simplicitáte.  Deíparam diléxit únice : plures horas quotídie oratióni tríbuébat.  Parcíssime víctitans, ter in hebdómada jejunábat : in se constánter austérus, caritáte in próximum flagrávit, vocátus sæpenúmero Pater páuperum.  E baptísmate innocéntiam ne vel levi quidem culpa maculáret strénue conténdit.  Prope octogenárius, ad Sancti Andréæ in Colle Quirináli, extrémem in morbum íncidit, quem sólito virtútum fulgóre illustrávit.  Moribúndo Gregórius Papa décimus quintus et plures Cardináles adstitérunt, tantum Ecclésiæ cólumen éripi complorántes.  Die sacrórum Stígmatum sancti Francísci, quorum memóriæ ubíque celebrándæ auctor fúerat, obdormívit in Dómino, anno millésimo sexcentésimo vigésimo primo.  Mórtuo tota cívitas parentávit, Sanctum uno ore conclámans.  Eum vero Pius undécimus, Póntifex máximus, Beatórum primum ac deínde Sanctórum número adscrípsit, et paulo post, ex Sacrórum Rítuum Congregatiónis consúlto, universális Ecclésiæ Doctórem declarávit.  Ejus corpus Romæ in templo Sancti Ignátii, apud sepúlcrum Sancti Aloísii, ut ipse optárat, pia veneratióne cólitur.	He was most zealous in the religious life and he maintained that manner of life after having been chosen as one of the empurpled cardinals.  He did not want to any wealth beyond what was necessary ; he was satisfied with a moderate household, and scanty fare and clothing.  He did not strive to enrich his relatives, and he could scarcely be induced to relieve their poverty even occasionally.  He had the lowest opinion of himself, and was of wonderful simplicity of soul.  He had an extraordinary love for the Mother of God ; he spent many hours daily in prayer.  He ate very sparingly, and fasted three times a week.  Uniformly austere with himself, he burned with charity towards his neighbour, and was often called the father of the poor.  He earnestly strove that he might not stain his baptismal innocence to even  the slightest fault.  Almost eighty years old, he fell into his last illness at St. Andrew's on the Quirinal hill, and in it he shewed his usual radiant virtue.  Pope Gregory XV and many cardinals visited him on his deathbed, lamenting the loss of such a great pillar of the Church.  He fell asleep in the Lord in the year 1621, on the day of the sacred Stigmata of St. Francis, the memory of which he had been instrumental in having celebrated everywhere.  The whole city mourned his death, unanimously proclaiming him a Saint.  The Supreme Pontiff Pius XI inscribed his name, first, in the number of the Blessed, and then in that of the Saints, and shortly afterwards, by a decree of the Sacred Congregation of Rites, he declared him a Doctor of the universal Church.  His body is honoured with pious veneration at Rome in the church of St. Ignatius, near the tomb of St. Aloysius, as he himself had desired.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Church of Sant'Ignazio, Rome
R.  Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est : * Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja.	R.  This is he who wrought mighty deeds and valiant in the sight of God, and all the earth is filled with his doctrine: * May his intercession avail for the sins of all the people, alleluia. V.  He was a man who despised the life of the world and attained unto the kingdom of heaven. R.  May his intercession avail for the sins of all the people, alleluia. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  May his intercession avail for the sins of all the people, alleluia.

   

Instruction Universae ecclesiae

Instruction Universae ecclesiae

On the Implementation of Summorum Pontificum.

Link to Rorate caeli post.

Meet the Doctors: St. Gregory Nazianzus

Meet the Doctors: St. Gregory Nazianzus

From Matins of the Feast of St. Gregory Nazianzus, Bishop, Confessor, Doctor

Source: Traditional Roman Breviary (www.breviary.net)

Second Nocturn
Absolutio: Ipsíus píetas et misericórdia nos ádjuvet, qui cum Patre et Spíritu Sancto vivit et regnat in sæcula sæculórum. R.  Amen.	Absolution:  May his loving-kindness and mercy assist us.  Who, with the Father, and the Holy Ghost, liveth and reigneth, for ever and ever. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 4: Deus Pater omnípotens sit nobis propítius et clemens. R.  Amen.	Benediction 4:  May God the Father Almighty shew us his mercy and pity. R.  Amen.
Lesson iv
Nazianzus, Cappadocia
Gregórius, nóbilis Cáppadox, ex singulári divinárum Litterárum sciéntia Theólogi cognómen consecútus, Naziánzi in Cappadócia natus, Athénis in omni disciplinárum génere una cum sancto Basílío erudítus, ad stúdia sacrárum Litterárum se convértit ; in quibus se in cœnóbio per áliquot annos exercuérunt, illárum senténtiam non ex próprio ingénio, sed ex majórum ratióne et auctoritáte interpretántes.  Qui cum doctrína et vitæ sanctitáte florérent, vocáti ad munus prædicándæ evangélicæ veritátis, plúrimos Jesu Christo fílios peperérunt.	Gregory, to whom is commonly given, on account of his extraordinary depth of sacred learning, the title of The Divine, was a noble Cappadocian, born at Nazianzus in that country, and educated at Athens along with St. Basil, with whom likewise, when they had acquired knowledge in divers branches of earthly learning, he gave himself up to learn the things of God.  This they did for some years in a monastery, framing their opinions, not out of their own heads, but according to the interpretation arrived at by the wisdom and decision of the ancients.  They were both distinguished by power of doctrine and holiness of life ; they were both called to the duty of preaching the Gospel of truth ; and through the Gospel they both begat many sons unto Christ.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Invéni David servum meum, óleo sancto meo unxi eum : * Manus enim mea auxiliábitur ei, allelúja. V.  Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have found David my servant, with my holy oil have I anointed him. * My hand shall hold him fast, alleluia. V.  The enemy shall not be able to do him violence ; the son of wickedness shall not hurt him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ. R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
The Church of St. Sophia, Constantinople
Gregórius ígitur, aliquándo domum revérsus, primum Sasimórum epíscopus creátus est, deínde Nazianzénam ecclésiam administrávit.  Tum Constantinópolim ad eam regéndam ecclésiam accersítus, cum civitátem hæresum purgátam erróribus ad cathólicam fidem reduxísset, quod ei summum ómnium amórem conciliáre debébat, multórum parávit invídiam.  Itaque, cum inter epíscopos magna proptérea esset facta sedítio, sponte cedens episcopátu, illud prophétæ dictum usurpávit : Si propter me commóta est ista tempéstas, dejícite me in mare, ut vos jactári desinátis.  Quare Naziánzum revérsus, cum illi ecclésiæ Eulálium præficiéndum curásset, totum se ad contemplatiónem et scriptiónem divinárum rerum cóntulit.	Gregory after a while returned home.  He was first made Bishop of Sosima, and afterwards administered the Church at Nazianzus.  Then he was called to rule the Church of Constantinople.  That city, which he found reeking with heresy, he purged, and brought again to the Catholic faith.  But this, which deserved for him the warmest love of all men, raised up many enemies.  Among the bishops themselves there was a great party against him, and to still their contentions, he, of his own free will, gave up his See, saying with the Prophet Jonah : Take me up, and cast me forth into the sea : so shall the sea be calm unto you ; for I know that for my sake this great tempest is upon you.  So he went his way back again to Nazianzus, and when he had seen that Eulalius was set over that Church, he gave himself up altogether to think and write concerning the things of God.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
St. Gregory leaves Constantinople
R.  Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea : * Manus enim mea auxiliábitur ei, allelúja. V.  Invéni David servum meum, óleo sancto meo unxi eum. R.  Manus enim mea auxiliábitur ei, allelúja.	R.  I have laid help upon one that is mighty, I have exalted one chosen out of the people. * My hand shall hold him fast, alleluia. V.  I have found David, my servant, with my holy oil have I anointed him. R.  My hand shall hold him fast, alleluia.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Scripsit autem multa, et solúta oratióne et vérsibus, mirábili pietáte et eloquéntia ; quibus doctórum hóminum sanctorúmque judício id assecútus est, ut nihil in illis, nisi ex veræ pietátis et cathólicæ religiónis régula, reperiátur, nemo quidquam jure vocáre possit in dúbium.  Consubstantialitátis Fílii fuit acérrimus propugnátor.  Ut autem vitæ laude nemo ei præpósitus est ; sic et oratiónis gravitáte omnes fácile superávit.  In iis scribéndi ac legéndi stúdiis ruri vitam mónachi exércens, imperatóre Theodósio ad cæléstem vitam sénio conféctus migrávit.	He wrote much, both in prose and verse, with wonderful godliness and eloquence.  According to the judgment of learned and holy men, there is nothing in his writings which anywhere strays from the line of true godliness and Catholic truth, and not a single word which any one can justly call in doubt.  He was one of the latest champions of the doctrine that the Son is of one substance with the Father.  No one hath ever won greater praise for goodness of life, neither was any man more earnest in prayer.  During the reign of the Emperor Theodosius he dwelt in the country after the manner of a monk, and unceasingly taken up with writing and reading, until, in a good old age, he laid down his earthly, to enter on an heavenly life.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est : * Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Ipse intercédat pro peccátis ómnium populórum, allelúja.	R.  This is he who wrought mighty deeds and valiant in the sight of God, and all the earth is filled with his doctrine: * May his intercession avail for the sins of all the people, alleluia. V.  He was a man who despised the life of the world and attained unto the kingdom of heaven. R.  May his intercession avail for the sins of all the people, alleluia. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  May his intercession avail for the sins of all the people, alleluia.

Commemorating the Last of the Fathers, the First of the Scholastics

Commemorating the Last of the Fathers, the First of the Scholastics

From Matins of the Feast of St. John Damascene, Confessor, Doctor of the Church
Online Source: www.breviary.net

Second Nocturn
Absolutio: Ipsíus píetas et misericórdia nos ádjuvet, qui cum Patre et Spíritu Sancto vivit et regnat in sæcula sæculórum.R.  Amen.	Absolution:  May his loving-kindness and mercy assist us.  Who, with the Father, and the Holy Ghost, liveth and reigneth, for ever and ever. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 4: Deus Pater omnípotens sit nobis propítius et clemens. R.  Amen.	Benediction 4:  May God the Father Almighty shew us his mercy and pity. R.  Amen.
Lesson iv
Joánnes, a pátrio loco Damascénus dictus, nóbili génere natus, humánis divinísque lítteris a Cosma mónacho Constantinópoli fuit excúltus ; cumque ea tempestáte imperátor Leo Isáuricus nefário bello sacrárum imáginum cultum insectarétur, Joánnes, hortátu Gregórii tértii Románi Pontíficis, et sermóne et scriptis sanctitátem illíus cultus sédulo propugnávit.  Quo facto tantam Leónis advérsum se invídiam concitávit, ut hic confíctis lítteris ipsum tamquam proditórem accusárit apud Damásci calípham, qui Joánne consiliário et adminístro utebátur.  Crédulus fraudi princeps Joánni nequídquam calúmniam ejuránti præcídi déxteram jussit.  Verum innocéntiæ vindex ádfuit cliénti suo sanctíssima Virgo, cujus opem précibus eníxe imploráverat, ejúsque benefício trunca manus restitúta ita bráchio coáluit, ac si divísa numquam fuísset.  Quo máxime miráculo permótus Joánnes, quod pridem ánimo concéperat, éxsequi státuit.  Itaque ægre a calípha impetráto secéssu, suas omnes facultátes in egénos distríbuit, et servos libertáte donávit ; tum sacra Palæstínæ loca peregrínus lustrávit, ac demum una cum Cosma institutóre suo in lauram sancti Sabbæ prope Hierosólymam concéssit, ibíque présbyter initiátus est.	This John is called John of Damascus, from his native place.  He was of noble birth, and studied sacred and profane letters at Constantinople, under the monk Cosmas.  At what time the Emperor Leo the Isaurian was making a wicked attack upon the honouring of holy images, John, at the desire of the Roman Pontiff Gregory III, earnestly defended both by his words and his writings, the holiness of this honour.  By this he roused against him so great a hatred on the part of Leo, that that Prince, by forged letters, accused John as a traitor to the Caliph of Damascus, whom he was serving as a councillor and minister.  John denied the charge, but the Caliph was deceived by it, and caused his right hand to be cut off.  He called earnestly for the help of the most holy Virgin, and she manifested the innocency of her servant by reuniting his hand to his arm, as though it had never been cut off.  This miracle moved John to carry out a design which he had long had in mind.  He obtained from the Caliph, albeit with difficulty, leave to go away, distributed all his goods to feed the poor, and freed all his slaves, then visited as a pilgrim the holy places in Palestine, and at length withdrew, along with his teacher Cosmas, to the monastery of St. Saba, between Jerusalem and the Dead Sea.  There he was ordained priest.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The monastery of Mar Saba
R.  Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum : * Et dedit illi claritátem ætérnam.V.  Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei. R.  Et dedit illi claritátem ætérnam.	R.  The Lord multiplied the fruit of his labours and defended him from his enemies, and kept him safe from those that lay in wait. * And gave him perpetual glory. V.  The Lord guided the righteous in right paths, and shewed him the kingdom of God. R.  And gave him perpetual glory.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
In religióne vitæ palæstra præclarióra virtútum exémpla mónachis præbuit, demissiónis potíssimum et obediéntiæ.  Abjectíssima quæque cœnóbii múnia véluti sibi própria deposcébat, ac sédulo obíbat.  Contéxtas a se spórtulas venditáre Damásci jussus, in ea nimírum civitáte ubi olim summis honóribus perfúnctus fúerat, irrisiónes ac ludíbria vulgi ávide captábat.  Obediéntiam ádeo cóluit, ut non modo ad quémlibet prǽsidum nutum præsto esset ; sed ne causam quidem eórum quæ præcipiebántur, quamvis árdua essent et insólita, quæréndam sibi umquam putárit.  Inter has virtútum exercitatiónes, cathólicum dogma de sanctárum imáginum cultu impénse tuéri numquam déstitit.  Quare ut ante Leónis Isáurici, ita póstmodum Constantíni Coprónymi advérsum se ódia vexationésque provocávit ; eo vel magis quod líbere arrogántiam imperatórum retúnderet, qui fídei negótia pertractáre, deque his senténtiam arbitrátu suo ferre audébant.	As a monk John set a bright example to all the others, especially as regarded lowliness and obedience.  He sought for the lowest offices in the community, as though they were in a peculiar sense his own, and fulfilled them with the greatest care.  When he was sent to Damascus to sell baskets made by himself, he welcomed the mockery and jests of the lowest classes in that city where he had before time been charged with the most honourable offices.  He was so devoted to obedience that he not only started up to obey every nod of his superiors, but also never thought it right to ask the reason of any duty laid upon him, however difficult or however strange it might be.  While thus living he never ceased earnestly to defend the Catholic doctrine as to the honouring of holy images.  For this reason he drew upon himself the hatred and persecution of the Emperor Constantine Copronymus, as he had first done that of the Emperor Leo the Isaurian, and this all the more because he freely rebuked the arrogance of these Emperors, who must needs take in hand matters concerning the faith, and pronounce sentence upon them according to their own judgment.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Amávit eum Dóminus, et ornávit eum : stolam glóriæínduit eum, * Et ad portas paradísi coronávit eum.V.  Induit eum Dóminus lorícam fídei, et ornávit eum. R.  Et ad portas paradísi coronávit eum.	R.  The Lord loved him and adorned him; he clothed him with a robe of glory : * And crowned him at the gates of Paradise.V.  The Lord hath put on him the breast-plate of faith, and hath adorned him. R.  And crowned him at the gates of Paradise.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Mirum sane est quam multa tum ad fidem tutándam, tum ad pietátem fovéndam, et solúta et adstrícta númeris oratióne, Joánnes elucubráverit ; dignus sane qui ab áltera Nicæna synodo amplíssimis láudibus celebrarétur, et ob áureum oratiónis flumen Chrysórrhoas appellarétur.  Neque solum contra Iconómachos orthodóxam fidem deféndit ; sed omnes ferme hæréticos, præsértim Acéphalos, Monothelítas, Theopaschítas strénue impugnávit.  Ecclésiæ jura potestatémque egrégie vindicávit.  Primátum Príncipis Apostolórum disertíssimis verbis asséruit ; ipsúmque ecclesiárum cólumen, infráctam petram, orbis terrárum magístrum et moderatórem sæpius nóminat.  Univérsa autem ejus scripta non modo eruditióne et doctrína præstant, sed étiam quemdam ingénuæ pietátis sensum prǽferunt, præcípue cum Genitrícis Dei laudes prǽdicat, quam singulári cultu et amóre prosequebátur.  Illud vero máxime in laudem Joánnis cedit, quod primus univérsam theologíam recto órdine comprehénderit et sancti Thomæ viam complanáverit ad sacram doctrínam tam præclára méthodo tractándam.  Tandem vir sanctíssimus méritis plenus devexáque jam ætáte, in pace Christi quiévit anno círciter septingentésimo quinquagésimo quarto.  Ejus Offícium et Missam Leo décimus tértius Póntifex máximus, áddito Doctóris título, univérsæ Ecclésiæ concéssit.	It is a marvel how many things John devised both for the protection of the faith, and for the encouragement of godliness, and expressed in his writings both in prose and verse.  He was worthy of the high praise which was given him by the Second Council of Nice.  On account of the golden streams of his eloquence, he was surnamed Chrysorrhoas, or John of the golden streams.  It was not against the enemies of holy images alone that he defended the orthodox faith.  He fought stoutly against the Acephali, the Monothelites, and the Theopaschites.  He maintained the laws and the power of the Church.  He taught with great learning the Primacy of the Prince of the Apostles, and many times calleth him the Pillar of the Churches, the unbroken rock, and the Teacher and Ruler of the world.  The whole of his writings are not only steeped in learning and teaching, but have a certain savour or simple piety, especially when he is praising the Mother of God, toward whom he was filled with a special reverence and love.  But the greatest praise of John is that he was the first who arranged in order a complete course of theology, and prepared the way in which holy Thomas Aquinas hath so clearly dealt with the whole body of sacred doctrine.  This truly holy man, full of days and good works, fell asleep in the peace of Christ about the year of salvation 754.  The supreme Pontiff, Leo XIII, established his office and Mass throughout the universal Church, whereof he also gave him the title of doctor.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Cathedral of St. John Baptist, Damascus now in the hands of the infidel and desecrated as a mosque
R.  Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum : Ingrédere in réquiem meam : * Quia te vidi justum coram me ex ómnibus géntibus. V.  Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna. R.  Quia te vidi justum coram me ex ómnibus géntibus. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Quia te vidi justum coram me ex ómnibus géntibus.	R.  This is he which did according to all that God commanded him ; and God said unto him : Enter thou into my rest : * For thee have I seen righteous before me among all people.V.  This is he which despised his life in this world, and is come unto an everlasting kingdom. R.  For thee have I seen righteous before me among all people.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  For thee have I seen righteous before me among all people.
The Tomb and Cave of St. John of Damascus