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of january second according to tradition september 14 326 is the date that st helen discovered the true cross during a pilgrimage to jerusalem and september 14 335 is the anniversary of the consecration of her son constantine s basilicas of the holy sepulchre and calvary in jerusalem september 14 was thus celebrated as the feast of the finding of the holy cross may 3 on the other hand was the feast of the exaltation of the cross celebrating the return of the cross to jerusalem in 629 after the persians had stolen it over time however the two dates were confused and may 3 became the feast of the finding of the cross and september 14 the feast of the exaltation of the cross the may 3 feast was dropped in 1960 and both the 1962 and 1969 calendars still have september 14 as the feast of the exaltation or triumph of the cross third the tridentine missal s use of the vulgate for its biblical readings is not without controversy for although we have it on the authority of the council of trent that the vulgate is authentic we also know that authentic does not mean infallible nor did trent tell us which edition of the vulgate was authentic and there were several competing versions at the time in the 1962 missal the epistle reading for low sunday 1 john 5 4 10 is different than what are considered the most reliable greek manuscripts of that passage particularly verse 7 which does not exist in the oldest manuscripts 5 what i find interesting about the errors in the 1962 missal is that they seem to be mostly the result of failed efforts to retain while the aforementioned mistakes from the twentieth century are the result of failed efforts to rediscover the latter is by its nature more fraught with risk and uncertainty and so it is not surprising that the failures when they happen are more egregious conclusions two final clarifications are in order first in and of themselves scholarly mistakes do not disqualify a liturgical practice it is entirely possible that even if something was done in error it could turn out to be providential a sort of felix culpa that said when new discoveries expose old mistakes they should be used to consider with a grain of salt of course lest we keep the same slavish mentality to the experts how to move forward at any rate since the cure always begins with an accurate diagnosis of the disease we need to admit that we live in a world of liturgical upheaval as peter jeffrey puts it with its own excesses of competing and fanciful historical claims 6 second we should not banish scholarship from liturgical decision making simply because of these mistakes scholarship may have been the rope with which we used to hang ourselves but it is also the same rope that can pull us out of the ditch every example of flawed scholarship that we have mentioned has been brought to light by good scholarship so scholarship per se is not the problem scholarship is simply a form of human inquiry and like any other temporal good it is subject to abuse especially in the hands of the proud and even if it does succeed in creating an accurate view of the past that does not necessarily mean that it should be used to overthrow later developments or practices let the holy spirit and not the absent minded professor have the final say on what goes on in christ s church we will look at more learned blunders at a later time this article originally appeared in the latin mass magazine 35 1 spring 2025 pp 38 42 many thanks to its editors for allowing its republication here notes 1 albert gerhards and benedikt kranemann introduction to the study of liturgy liturgical press 2017 pp 81 82 gerhards and kranemann argue that vatican ii avoided golden age ism by quoting sc 21 that the liturgy is made up of unchangeable elements divinely instituted and of elements subject to change one can hold this view however and still believe that the patristic era was the high watermark of liturgy moreover the authors ignore the implications of sc 50 s language of the pristine norm of the church fathers 2 such is the contention of otto nußbaum but it is false the earliest references to the eucharist from the second century refer to it as a sacrifice 3 louis bouyer eucharistie theologie et spiritualite de la priere eucharistique tournai 1966 trans charles underhill quinn as eucharist theology and spirituality of the eucharistic prayer notre dame ind and london univ of notre dame press 1968 p 55 56 quoted in ratzinger joseph cardinal joseph ratzinger collected works theology of the liturgy 4 see my the origins and meaning of ordinary time antiphon a journal of liturgical renewal 23 1 2019 pp 43 77 a revised version in two parts also appears on this website here and here 5 quoniam tres sunt qui testimonium dant in caelo pater verbum et spiritus sanctus et hi tres unum sunt and there are three who give testimony in heaven the father the word and the holy ghost and these three are one 6 peter jeffrey eastern and western elements in the irish monastic prayer of the hours in the divine office in the latin middle ages eds margot a fassler and rebecca a baltzer oxford university press 2000 134 posted friday may 08 2026 labels ad orientem church fathers concelebration liturgical orientation michael foley ordinary time thursday may 07 2026 online resources for papal ceremonies gregory dipippo the creators of the poland based website caeremoniale romanum have contacted us to share news of a couple of important new resources which they have recently added to the site at the following page https caeremonialeromanum com en caeremonialia papalia dykmans you will find links to two different works by the belgian jesuit fr marc dykmans the first is his four volume series le cérémoniale papale de la fin du moyen âge à la renaissance papal ceremony from the end of the middle ages to the renaissance and the second is his edition in two volumes of the papal ceremonial of agostino piccolomini died 1495 which became the basis of all the papal rites used in the tridentine period note that these are critical editions of the relevant liturgical books in the original latin with copious notes prefatory and explanatory in french there is also a link to another ceremonial from one of the manuscripts in the vatican library urb lat 469 which predates just predates piccolomini s reform in the edition by mons joaquim nabuco the frontispiece of a copy of piccolomini s caerimoniale ca 1500 the kneeling man whose identity is unknown presents a copy of the book to cardinal georges d amboise the inscription says my lord on my return from rome i give you this book bibliothèque nationale de france département des manuscrits latin 938 the second page https caeremonialeromanum com en sacramentaria romana sacramentarium leonianum gelasianum gregorianum has links to two different editions of the so called leonine sacramentary three of the old gelasian and three of the gregorian we have previously highlighted the editions of the first two by leo mohlberg which are the most recent and up to date but all the subsidiary material on both of them is in german as a reminder the site also has a youtube channel with many interesting videos of papal liturgies and not only papal ones since tomorrow marks the first anniversary of pope leo s election here is a brief one which they posted today of the three occasions in the current century 2005 2013 and 2025 on which the papal mc pronounced extra omnes everyone out before the conclaves began posted thursday may 07 2026 labels online resources papal liturgy sacramentaries the life of st stanislaus depicted on a chasuble gregory dipippo on the general calendar of the roman rite today is the feast of st stanislaus 1030 79 a priest of krakow who was well known as an excellent preacher and elected bishop of that see in 1072 the king of poland at the time bolesław ii was a talented and capable man but indulged in many evil deeds he kidnapped a noblewoman after whom he lusted and stole property from the church for this stanislaus excommunicated him forbidding services to be celebrated in the wawel cathedral whenever he was present in return for which the king murdered him while he was in the midst of celebrating mass he has often been compared to st thomas becket who likewise resisted the importunities of the sovereign against the church st stanislaus depicted in a manuscript of the lives of the bishops of kraków by jan długosz the principal source for his life made in the 1530s for bp piotr tomicki who is depicted venerating him in the company of king sigismund i and other dignitaries of the church and state the tiny figure at his feet is the man whom he raised from the dead as explained below the inscription in the red plaque on the left reads vir inclite stanislae vita signis passione gregem tuam pastor bone fove benedictione guberna protectione sana salva sancta intercessione o stanislaus renowned for your life miracles and passion o good shepherd support your flock with your blessing govern it with your protection heal and save it through your holy intercession this is the antiphon at the magnificat for second vespers of his proper office used in poland public domain image from wikimedia commons it has to be noted that many details of the lives of both men are regarded as historically very uncertain not least the day of the stanislaus death the roman martyrology places it on may 8th which is still to this day his feast day in poland but he was assigned to today on the general calendar because the 8th was already taken by the apparition of st michael other sources place it on april 11th the date to which he has been moved in the post conciliar rite in his memoire p 318 of the english edition abp bugnini notes that in response to the proposed degradation of all the polish saints on the general calendar to optional memorials the bishops of poland requested that at least one remain obligatory so that at least once a year the entire church might recall how much poland has suffered for its fidelity to the gospel stanislaus was chosen but adding injury to insult his new date means that his feast will be omitted or reduced to a commemoration in 2 years out of 3 the treasury of the wawel cathedral preserves an extraordinary chasuble made in 1503 for the 250th anniversary of stanislaus canonization a donation of the governor of krakow piotr kmita the main events of the saint s life are depicted in very high relief and incredibly complex embroidered panels mounted on wooden boards and detailed with pearls and tiny accessories like the chalice in one of the scenes made by goldsmiths our thanks to the administrators of the cathedral s facebook page for their kind permission to reproduce these detailed photographs of it below we have some photos by our own nicola de grandi of some other things pertinent to the saint starting from the bottom piotr kmita is depicted holding his coat of arms in the second panel st stanislaus buys a village from a knight named piotr who dies soon thereafter stanislaus having been accused of fraud in the transaction which the king used to justify his theft of the village raises piotr from the dead to bear witness to the legitimacy of the sale in the following panel the saint brings him before the king note the incredibly realistic representation of the dead man in both panels continue reading this article posted thursday may 07 2026 labels feasts historical vestments nicola de grandi poland saints wednesday may 06 2026 the feast of st john at the latin gate gregory dipippo john was an apostle an evangelist and a prophet an apostle because he wrote to the churches as a teacher an evangelist because he wrote a book of the gospels which the other twelve apostles did not do apart from matthew and a prophet for on the island of patmos whither he had been banished by domitian because of his testimony to the lord he beheld the apocalypse which contains such infinite mysteries of the future and tertullian says de praescript 36 ca 200 a d that at rome he was put into a vessel of boiling oil but he came out cleaner and healthier than he went in st jerome in his treatise against jovinian the fifth lesson of matins of the feast in the homily on the day s gospel st matthew 20 20 23 st jerome explains the lord s prophecy to the sons of zebedee that they will drink the cup of his passion the martyrdom of st john the evangelist by charles le brun 1641 42 from the church of st nicholas du chardonnet in paris the question arises how the sons of zebedee namely james and john drank the cup of martyrdom since scripture tells that only that james the apostle was beheaded by herod but john died a natural death but if we read the history of the church in which it is told that he also for the sake of his witness to christ was cast into a vessel of boiling oil and thence went forth as a champion of christ to receive his crown and was at once exiled to the island of patmos we see that his spirit did not fail at the prospect of martyrdom and that john did drink the cup of confession that the three children in the fiery furnace also drank although the persecutor did not shed their blood commentary on matthew book 3 chap 20 the right wing of the st john altarpiece by hans memling ca 1479 showing the apostle john and his vision of the trinity from the lessons at matins cited above one would reasonably assume that the principle object of today s feast is the apostle s martyrdom however in the pre tridentine roman breviary different lessons were read which make no mention of it although it is spoken of in the magnificat antiphon which carried over into the breviary of st pius v in ferventis olei dolium missus beatus joannes apostolus divina se protegente gratia illaesus exivit alleluia cast into a pot of boiling oil the blessed apostle john protected by divine grace came out unharmed alleluia from its first appearance in the late 8th century it is known as the feast of st john before the latin gate even though the walls of which the latin gate are a part were built 200 years after st john s time the feast therefore most likely originated like many secondary feasts as the dedication feast of the small church built in st john s honor near the latin gate and was only later associated with the episode of the pot of oil the church of st john at the latin gate is the station church of the saturday before palm sunday here photographed by our roman pilgrim friend agnese on that occasion in 2014 interior below next door to the main church is the small oratory known as saint john in oleo said to be on the very spot where the pot of oil was set up it is attributed to donatello bramante the original architect in charge of rebuilding st peter s basilica in the early 16th century it is also unlikely a mere coincidence that the byzantine rite also keeps a secondary feast of st john only two days later his principal feast is on september 26 since the byzantine liturgical year begins on september 1st ...