More photographs from the occasion are available here.
Golgotha Monastery Island
Orkney, KW17 2AR
On 15th April, 1905, Pope St. Pius X issued his Encyclical Letter Acerbo Nimis on the teaching Christian Doctrine:
8. We do not think it necessary to set forth here the praises of such instruction or to point out how meritorious it is in God's sight. If, assuredly, the alms with which we relieve the needs of the poor are highly praised by the Lord, how much more precious in His eyes, then, will be the zeal and labor expended in teaching and admonishing, by which we provide not for the passing needs of the body but for the eternal profit of the soul! Nothing, surely, is more desirable, nothing more acceptable to Jesus Christ, the Savior of souls, Who testifies of Himself through Isaias: "To bring good news to the poor he has sent me."
9. Here then it is well to emphasize and insist that for a priest there is no duty more grave or obligation more binding than this. Who, indeed, will deny that knowledge should be joined to holiness of life in the priest? "For the lips of the priest shall keep knowledge." The Church demands this knowledge of those who are to be ordained to the priesthood. Why? Because the Christian people expect from them knowledge of the divine law, and it was for that end that they were sent by God. "And they shall seek the law at his mouth; because he is the angel of the Lord of hosts." Thus the bishop speaking to the candidates for the priesthood in the ordination ceremony says: "Let your teaching be a spiritual remedy for God's people; may they be worthy fellow-workers of our order; and thus meditating day and night on His law, they may believe what they read, and teach what they shall believe."
10. If what We have just said is applicable to all priests, does it not apply with much greater force to those who possess the title and the authority of parish priests, and who, by virtue of their rank and in a sense by virtue of a contract, hold the office of pastors of souls? These are, to a certain extent, the pastors and teachers appointed by Christ in order that the faithful might not be as "children, tossed to and fro and carried about by every wind of doctrine devised in the wickedness of men," but that practicing "the truth in love," they may, "grow up in all things in him who is the head, Christ."
11. For this reason the Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful. It therefore prescribes that they shall teach the truths of religion on Sundays and on the more solemn feast days; moreover during the holy seasons of Advent and Lent they are to give such instruction every day or at least three times a week. This, however, was not considered enough. The Council provided for the instruction of youth by adding that the pastors, either personally or through others, must explain the truths of religion at least on Sundays and feast days to the children of the parish, and inculcate obedience to God and to their parents. When the Sacraments are to be administered, it enjoins upon pastors the duty to explain their efficacy in plain and simple language.
12. These prescriptions of the Council of Trent have been summarized and still more clearly defined by Our Predecessor, Benedict XIV, in his Constitution "Esti minime." "Two chief obligations," he wrote, "have been imposed by the Council of Trent on those who have the care of souls: first, that of preaching the things of God to the people on the feast days; and second, that of teaching the rudiments of faith and of the divine law to the youth and others who need such instruction." Here the wise Pontiff rightly distinguishes between these two duties: one is what is commonly known as the explanation of the Gospel and the other is the teaching of Christian doctrine. Perhaps there are some who, wishing to lessen their labors, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes.
On 12th December, 1904, Pope St. Pius X gave an Allocution on the Fiftieth Anniversary of the Delaration of the Dogma of the Immaculate Conception:
Venerable brethren, there is only one piece of advice that I offer to you: watch over your seminaries and over candidates for the priesthood.
As you yourselves know, an air of independence which is fatal for souls is widely diffused in the world, and has found its way even within the sanctuary; it shows itself not only in relation to authority but also in regard to doctrine.
Because of it, some of our young clerics, animated by that spirit of unbridled criticism which holds sway at the present day, have come to lose all respect for the learning which comes from our great teachers, the Fathers and Doctors of the Church, the interpreters of revealed doctrine.
If ever you have in your seminary one of those new-style savants, get rid of him without delay; on no account impose hands upon him. You will always regret having ordained even one such person: never will you regret having excluded him. [Cf. Decree Vetuit of the Sacred Congregation of the Council (22 December 1905), forbidding in principle the admission into a seminary of any cleric or layman who was previously dismissed from another seminary by the local Ordinary (ASS XXXVIII, p. 407).]
On 12th March, 1904, Pope St. Pius X issued his Encyclical Letter Iucunda Sane on the thirteenth century of Pope Gregory the Great:
26. And so too are all they seriously mistaken who, occupying themselves with the welfare of the people, and especially upholding the cause of the lower classes, seek to promote above all else the material well-being of the body and of life, but are utterly silent about their spiritual welfare and the very serious duties which their profession as Christians enjoins upon them. They are not ashamed to conceal sometimes, as though with a veil, certain fundamental maxims of the Gospel, for fear lest otherwise the people refuse to hear and follow them. It will certainly be the part of prudence to proceed gradually in laying down the truth, when one has to do with men completely strangers to us and completely separated from God. "Before using the steel, let the wounds be felt with a light hand," as Gregory said (Registr. v. 44 (18) ad Joannem episcop.). But even this carefulness would sink to mere prudence of the flesh, were it proposed as the rule of constant and everyday action -- all the more since such a method would seem not to hold in due account that Divine Grace which sustains the sacerdotal ministry and which is given not only to those who exercise this ministry, but to all the faithful of Christ in order that our words and our action may find an entrance into their heart. Gregory did not at all understand this prudence, either in the preaching of the Gospel, or in the many wonderful works undertaken by him to relieve misery. He did constantly what the Apostles had done, for they, when they went out for the first time into the world to bring into it the name of Christ, repeated the saying: "We preach Christ crucified, a scandal for the Jews, a folly for the Gentiles" (I Cor. i. 23). If ever there was a time in which human prudence seemed to offer the only expedient for obtaining something in a world altogether unprepared to receive doctrines so new, so repugnant to human passions, so opposed to the civilization, then at its most flourishing period, of the Greeks and the Romans, that time was certainly the epoch of the preaching of the faith. But the Apostles disdained such prudence, because they understood well the precept of God: "It pleased God by the foolishness of our preaching to save them that believe (I Cor. i. 21). And as it ever was, so it is today, this foolishness "to them that are saved, that is, to us, is the power of God" (I Cor. i. 18). The scandal of the Crucified will ever furnish us in the future, as it has done in the past, with the most potent of all weapons; now as of yore in that sign we shall find victory.
27. But, Venerable Brethren, this weapon will lose much of its efficacy or be altogether useless in the hands of men not accustomed to the interior life with Christ, not educated in the school of true and solid piety, not thoroughly inflamed with zeal for the glory of God and for the propagation of His kingdom. So keenly did Gregory feel this necessity that he used the greatest care in creating bishops and priests animated by a great desire for the divine glory and for the true welfare of souls. And this was the intent he had before him in his book on the Pastoral Rule, wherein are gathered together the laws regulating the formation of the clergy and the government of bishops -- laws most suitable not for his times only but for our own. Like an "Argus full of light," says his biographer, "he moved all round the eyes of his pastoral solicitude through all the extent of the world" (Joann. Diac., lib ii. c. 55), to discover and correct the failings and the negligence of the clergy. Nay, he trembled at the very thought that barbarism and immortality might obtain a footing in the life of the clergy, and he was deeply moved and gave himself no peace whenever he learned of some infraction of the disciplinary laws of the Church, and immediately administered admonition and correction, threatening canonical penalties on transgressors, sometimes immediately applying these penalties himself, and again removing the unworthy from their offices without delay and without human respect.
28. Moreover, he inculcated the maxims which we frequently find in his writings in such form as this: "In what frame of mind does one enter upon the office of mediator between God and man who is not conscious of being familiar with grace through a meritorious life?" (Reg. Past. i. 10). "U passion lives in his actions, with what presumption does he hasten to cure the wound, when he wears a scar on his very face?" (Reg. Past. i. 9). What fruit can be expected for the salvation of souls if the apostles "combat in their lives what they preach in their words?" (Reg. Past i. 2). "Truly he cannot remove the delinquencies of others who is himself ravaged by the same" (Reg. Past. i. 11).
29. The picture of the true priest, as Gregory understands and describes him, is the man "who, dying to all passions of the flesh, already lives spiritually; who has no thought for the prosperity of the world; who has no fear of adversity; who desires only internal things; who does not permit himself to desire what belongs to others but is liberal of his own; who is all bowels of compassion and inclines to forgiveness, but in forgiveness never swerves unduly from the perfection of righteousness; who never commits unlawful actions, but deplores as though they were his own the unlawful actions of others; who with all affection of the heart compassionates the weakness of others, and rejoices in the prosperity of his neighbor as in his own profit; who in all his doings so renders himself a model for others as to have nothing whereof to be ashamed, at least, as regards his external actions; who studies so to live that he may be able to water the parched hearts of his neighbors with the waters of doctrine; who knows through the use of prayer and through his own experience that he can obtain from the Lord what he asks" (Reg. Past. i. 10).
30. How much thought, therefore, Venerable Brethren, must the Bishop seriously take with himself and in the presence of God before laying hands on young levites! "Let him never dare, either as an act of favor to anybody or in response to petitions made to him, to promote any one to sacred orders whose life and actions do not furnish a guarantee of worthiness" (Registr. v 63 (58) ad universos episcopos per Hellad.) With what deliberation should he reflect before entrusting the work of the apostolate to newly ordained priests! If they be not duly tried under the vigilant guardianship of more prudent priests, if there be not abundant evidence of their morality, of their inclination for spiritual exercises, of their prompt obedience to all the norms of action which are suggested by ecclesiastical custom or proved by long experience, or imposed by those whom "the Holy Ghost has placed as bishops to rule the Church of God" (Acts xx. 28), they will exercise the sacerdotal ministry not for the salvation but for the ruin of the Christian people. For they will provoke discord, and excite rebellion, more or less tacit, thus offering to the world the sad spectacle of something like division amongst us, whereas in truth these deplorable incidents are but the pride and unruliness of a few. Oh! let those who stir up discord be altogether removed from every office. Of such apostles the Church has no need; they are not apostles of Jesus Christ Crucified but of themselves.
31. We seem to see still present before Our eyes the Holy Pontiff Gregory at the Lateran Council, surrounded by a great number of bishops from all parts of the world. Oh, how fruitful is the exhortation that falls from his lips on the duties of the clergy! How his heart is consumed with zeal! His words are as lightnings rending the perverse, as scourges striking the indolent, as flames of divine love gently enfolding the most fervent. Read that wonderful homily of Gregory, Venerable Brethren, and have it read and meditated by your clergy, especially during the annual retreat (Hom. in Evang. i. 17).
32. Among other things, with unspeakable sorrow he exclaims: "Lo, the world is full of priests, but rare indeed it is to find a worker in the hands of God; we do indeed assume the priestly office, but the obligation of the office we do not fulfill" (Hom. in Evang. n. 3). What force the Church would have to-day could she count a worker in every priest! What abundant fruit would the supernatural life of the Church produce in souls were it efficaciously promoted by all. Gregory succeeded in his own times in strenuously stimulating this spirit of energetic action, and such was the impulse given by him that the same spirit was kept alive during the succeeding ages. The whole mediaeval period bears what may be called the Gregorian imprint; almost everything it had indeed came to it from the Pontiff -- the rule of ecclesiastical government, the manifold phases of charity and philanthropy in its social institutions, the principles of the most perfect Christian asceticism and of monastic life, the arrangement of the liturgy and the art of sacred music.
33. The times are indeed greatly changed. But, as We have more than once repeated, nothing is changed in the life of the Church. From her Divine Founder she has inherited the virtue of being able to supply at all times, however much they may differ, all that is required not only for the spiritual welfare of souls, which is the direct object of her mission, but also everything that aids progress in true civilization, for this follows as a natural consequence of that same mission.
I received this note from my good friend Fr. Robert Pasley, pastor of Mater Ecclesiae in Berlin, NJ where I have often been a guest. Each year Mater Ecclesiae sponsors a Solemn Mass in the Extraordinary Form with exceptional sacred choral music for 15 August, the Feast of the Assumption.
Mater Ecclesiae, in the diocese of Camden New Jersey, has a national reputation. The community was established by the Diocese of Camden on 13 October 2000, the anniversary of the final apparition of Our Lady at Fatima. All Masses and Sacraments are celebrated according to the liturgical books of 1962.
Here are the details for this year’s Assumption Mass:
15 August at 1:00 PM
Saint Peter Roman Catholic Church
43 West Maple Avenue
The Music for the Mass:
On 22nd November, 1903, the Feast of St. Cecilia, St. Pius X issued his Motu Proprio Tra le Sollecitudini on Sacred Music:
22. It is not lawful to keep the priest at the altar waiting on account of the chant or the music for a length of time not allowed by the liturgy. According to the ecclesiastical prescriptions the Sanctus of the Mass should be over before the elevation, and therefore the priest must here have regard for the singers. The Gloria and the Credo ought, according to the Gregorian tradition, to be relatively short.
In a letter regarding Tra le Sollecitudini addressed to the Cardinal Vicar of Rome, dated 8th December, 1903, St. Pius X wrote:
Finally, We desire that sacred music be cultivated with special care and in the proper way in all the seminaries and ecclesiastical colleges of Rome, in which such a large and choice body of young clerics from all parts of the world are being educated in the sacred sciences and in the ecclesiastical spirit. We know, and We are greatly comforted by the knowledge, that in some institutions sacred music is in such a flourishing condition that it may serve as a model for others. But there are some seminaries and colleges which leave much to be desired owing to the carelessness of the superiors, or the want of capacity and the imperfect taste of the persons to whom the teaching of chant and the direction of sacred music is entrusted. You, Lord Cardinal, will be good enough to provide a remedy for this also with solicitude, by insisting especially that Gregorian Chant, according to the prescriptions of the Council of Trent and of innumerable other councils, provincial and diocesan in all parts of the world, be studied with particular diligence, and be as a rule preferred in the public and private functions of the institute. It is true that in other times Gregorian Chant was known to most people only through books which were incorrect, vitiated and curtailed. But the accurate and prolonged study that has been given to it by illustrious men who have done a great service to sacred art has changed the face of things. Gregorian Chant restored in such a satisfactory way to its early purity, as it was handed down by the fathers and is found in the codices of the various churches, is sweet, soft, easy to learn and of a beauty so fresh and full of surprises that wherever it has been introduced it has never failed to excite real enthusiasm in the youthful singers. Now, when delights enters into the fulfillment of duty, everything is done with greater alacrity and with more lasting fruit. It is Our will, therefore, that in all seminaries and colleges in this fostering city there be introduced once more the most ancient Roman chant which used to resound in our churches and basilicas and which formed the delight of past generations in the fairest days of Christian piety. And as in former times the chant was spread abroad over the whole Western Church from Rome, so We desire that Our young clerics, educated under Our own eyes, may carry it with them and diffuse it again in their own dioceses when they return thither as priests to work for the glory of God. We are overjoyed to be able to give these regulations at a time when We are about to celebrate the 15th centenary of the death of the glorious and incomparable Pontiff St. Gregory the Great, to whom an ecclesiastical tradition dating back many centuries has attributed the composition of these sacred melodies and from whom they have derived their name. Let Our dearly-beloved youths exercise themselves in them, for it will be sweet to us to hear them when, as We have been told will be the case, they will assemble at the coming centenary celebrations round the tomb of the Holy Pontiff in the Vatican Basilica during the Sacred Liturgy which, please God, will be celebrated by Us on that auspicious occasion.