Mass Schedule of Rev. Fr. David Hewko

April 2021

Sun Mon Tue Wed Thu Fri Sat
1
  • 10:30am High Mass/Procession, Livestreaming 5:30pm Conference, Holy Hour, Adoration
2
  • Livestreaming 10:30am Mass, 1:00pm Stations,Livestreaming Conference, Devotions
3
  • Easter Vigil Ceremonies & Holy Mass 10:30am in MA
4
  • Livestreaming Easter Mass 8:00am in GA
  • Holy Mass 1:30pm in AL
  • (Location Change)Holy Mass 7:30pm in TN
5
  • Holy Mass 8:30am in TN
  • Holy Mass 1:30pm in KY
  • Holy Mass 6:00pm in IN
6
  • Holy Mass 6:00pm in MI
7
  • Holy Mass 8:30am in MI
  • Holy Mass 4:00pm in PA
8
  • Holy Mass 5:30pm in MA
9
  • Holy Mass 5:30pm in MA
10
  • Holy Mass 8:00am in MA
11
  • Holy Mass 5:30pm in NY
  • Holy Mass 9:00am in MA
12
13
  • Holy Mass 5:30pm in MA
14
  • Holy Mass 7:30am in MA
15
  • Holy Mass 7:30am in MA
16
  • Holy Mass 5:30pm in MA
17
  • Holy Mass 6:30pm in AZ
  • Holy Mass 7:30am in MA
18
  • Holy Mass 8:00am in AZ
19
20
21
22
23
  • Holy Mass 6:00pm in WA
24
  • Holy Mass 5:30pm in ID
25
  • Holy Mass 10:00am in ID
26
  • Holy Mass 5:30pm in MT
27
  • Holy Mass 8:30pm in ID
28
  • Holy Mass 9:00am in ID
29
30

+ SANCTUARY LAMP +

Announcing the availability of reserving the Sanctuary Lamp in Our Lady of Fatima Chapel (this is Fr Hewko’s personal chapel in Massachusetts). The red sanctuary lamp burns continually in honor of the Real & Divine Presence of Christ the King in our Chapel’s Tabernacle (or, as the little seer, Francisco Marto, so affectionately called it: the “Hidden Jesus”). Now, the faithful may reserve each new candle – burning in this honor – especially for their intentions. The votive lamp usually burns for 7 to 8 days… If you’d like to have the lamp burn for your intentions, simply send a note with your request, along with your name and the desired date if you have one. The suggested donation for each lamp lighting is $20.00

Send your request & offering, or any other donation to: paypal.me/ourladyofatimachapel
 

Our Lady of Fatima Chapel Sanctuary Lamp Honoring Our Lord’s Real Presence

Contact:

ourladyofatimachapel@gmail.com

(Taken from Our Lady of Fatima Chapel’s August 2019 email)

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SCROLL DOWN TO VIEW THE MOST RECENT “OUR LADY OF FATIMA CHAPEL NEWSLETTER”. A SINCERE THANK YOU TO THE CHAPEL’S COORDINATOR FOR THIS COMPILATION.

Act of Spiritual Communion

As I cannot this day enjoy the happiness of assisting at the holy Mysteries, O my God! I transport myself in spirit at the foot of Thine altar; I unite with the Church, which by the hands of the priest, offers Thee Thine adorable Son in the Holy Sacrifice; I offer myself with Him, by Him, and in His Name. I adore, I praise, and thank Thee, imploring Thy mercy, invoking Thine assistance, and presenting Thee the homage I owe Thee as my Creator, the love due to Thee as my Savior.

Apply to my soul, I beseech Thee, O merciful Jesus, Thine infinite merits; apply them also to those for whom I particularly wish to pray. I desire to communicate spiritually, that Thy Blood may purify, Thy Flesh strengthen, and Thy Spirit sanctify me. May I never forget that Thou, my divine Redeemer, hast died for me; may I die to all that is not Thee, that hereafter I may live eternally with Thee. Amen.

The Lamb’s high banquet we await
In snow-white robes of royal state;
And now, the Red Sea’s channel past,
To Christ, our Prince, we sing at last.

Upon the altar of the Cross
His Body hath redeemed our loss;
And tasting of his roseate Blood
Our life is hid with him in God

That Paschal eve God’s arm was bared;
The devastating Angel spared:
By strength of hand our hosts went free
From Pharaoh’s ruthless tyranny.

Now Christ our Paschal Lamb is slain,
The Lamb of God that knows no stain;
The true Oblation offered here,
Our own unleavened Bread sincere.

O thou from whom hell’s monarch flies,
O great, O very Sacrifice,
Thy captive people are set free,
And endless life restored in thee.

For Christ, arising from the dead,
From conquered hell victorious sped;
He thrusts the tyrant down to chains,
And Paradise for man regains.

Maker of all, to thee we pray,
Fulfil in us thy joy to-day;
When death assails, grant, Lord, that we
May share thy Paschal victory.

To thee who, dead, again dost live,
All glory, Lord, thy people give;
All glory, as is ever meet,
To Father and to Paraclete. Amen.

 
 
   Our Lady of Fátima Chapel
     Massachusetts Mission of the SSPX-MC


              


The Risen Christ Appears to His Mother

This Week’s Holy Mass Schedule

Today, Sunday April 11th – 9:00 AM
Low Sunday

Today’s Holy Mass Live-Stream @ 9:00 AM EDT
Find Link Here

Tuesday, April 13th – 5:30 PM
Saint Hermenegild, Martyr

Wednesday, April 14th – 7:30 AM
Saint Justin, Martyr

Thursday, April 15th – 7:30 AM
Mass of Low Sunday

Friday, April 16th – 5:30 PM
Mass of Low Sunday

Saturday, April 17th – 7:30 AM
Saint Anicetus, Pope & Martyr

Confessions / Rosary – 30 Minutes Before Mass

_________________________________________________

Low Sunday
Quasimodo Sunday 

Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. – John xx:29

THE OCTAVE OF THE PASCH

Our neophytes closed the Octave of the Resurrection yesterday. They were before us in receiving the admirable mystery; their solemnity would finish earlier than ours. This, then, is the eighth clay for us who kept the Pasch on the Sunday, and did not anticipate it on the vigil. It reminds us of all the glory and joy of that Feast of Feasts, which united the whole of Christendom in one common feeling of triumph. It is the day of light, which takes the place of the Jewish Sabbath. Henceforth, the first day of the week is to be kept holy. Twice has the Son of God honoured it with the manifestation of His almighty power. The Pasch, therefore, is always to be celebrated on the Sunday; and thus, every Sunday becomes a sort of Paschal Feast, as we have already explained in the Mystery of Easter.

Our Risen Jesus gave an additional proof of His wishing the Sunday to be, henceforth, the privileged day. He reserved the second visit He intended to pay to all His disciples for this the eighth day since His Resurrection. During the previous days, He has left Thomas a prey to doubt; but, to-day He shows Himself to this Apostle, as well as to the others, and obliges Him, by irresistible evidence, to lay aside His incredulity. Thus does our Saviour again honour the Sunday. The Holy Ghost will come down from heaven upon this same day of the week, making it the commencement of the Christian Church: Pentecost will complete the glory of this favoured day.

Jesus’ apparition to the Eleven, and the victory He gains over the incredulous Thomas, — these are the special subjects the Church brings before us today. By this apparition, which is the seventh since His Resurrection, our Saviour wins the perfect faith of His disciples. It was impossible not to recognise God, in the patience, the majesty, and the charity of Him who showed Himself to them. Here again, our human thoughts are disconcerted; we should have thought this delay excessive; it would have seemed to us that our Lord ought to have, at once, either removed the sinful doubt from Thomas’ mind, or punished him for his disbelief. But no: Jesus is infinite wisdom, and infinite goodness. In His wisdom, He makes this tardy acknowledgment of Thomas become a new argument of the truth of the Resurrection; in His goodness, He brings the heart of the incredulous disciple to repentance, humility, and love, yea, to a fervent and solemn retractation of all his disbelief. We will not here attempt to describe this admirable scene, which holy Church is about to bring before us. We will select, for our today’s instruction, the important lesson given by Jesus to His disciple, and, through him, to us all. It is the leading instruction of the Sunday, the Octave of the Pasch, and it behooves us not to pass it by, for, more than any other, it tells us the leading characteristic of a Christian, shows us the cause of our being so listless in God’s service, and points out to us the remedy for our spiritual ailments.

Jesus says to Thomas: “Because thou hast seen me, thou hast believed: blessed are they that have not seen, and have believed!” Such is the great truth, spoken by the lips of the God-Man: it is a most important counsel, given, not only to Thomas, but to all who would serve God and secure their salvation. What is it that Jesus asks of His disciple ? Has He not heard him make profession that now, at last, he firmly believes? After all, was there any great fault in Thomas’ insisting on having experimental evidence before believing in so extraordinary a miracle as the Resurrection? Was he obliged to trust to the testimony of Peter and the others, under penalty of offending his divine Master? Did he not evince his prudence, by withholding his assent until he had additional proofs of the truth of what his Brethren told him? Yes, Thomas was a circumspect and prudent man, and one that was slow to believe what he had heard; he was worthy to be taken as a model by those Christians, who reason and sit in judgment upon matters of faith. And yet, listen to the reproach made him by Jesus. It is merciful, and, withal, so severe! This Jesus has so far condescended to the weakness of His disciple, as to accept the condition, on which alone he declares that he will believe: now that the disciple stands trembling before his Risen Lord, and exclaims, in the earnestness of faith: “My Lord! and my God!” oh! see how Jesus chides him! This stubbornness, this incredulity, deserves a punishment: — the punishment is, to have these words said to him: “Thomas! thou hast believed, because thou hast seen!

Then, was Thomas obliged to believe before having seen? Yes, undoubtedly. Not only Thomas, but all the Apostles were in duty bound to believe the Resurrection of Jesus, even before He showed himself to them. Had they not lived three years with Him? Had they not seen Him prove himself to be the Messias and Son of God by the most undeniable miracles? Had He not foretold them, that He would rise again on the third day? As to the humiliations and cruelties of His Passion, had He not told them, a short time previous to it, that He was to be seized by the Jews, in Jerusalem, and be delivered to the Gentiles? that He was to be scourged, spit upon, and put to death? (Luke 18:32-33)

After all this, they ought to have believed in His triumphant Resurrection, the very first moment they heard of His Body having disappeared. As soon as John had entered the sepulchre, and seen the winding sheet, he at once ceased to doubt, he believed. But, it is seldom that man is so honest as this; he hesitates, and God must make still further advances, if He would have us give our faith! Jesus condescended even to this: He made further advances. He showed Himself to Magdalene and her companions, who were not incredulous, but only carried away by natural feeling, though the feeling was one of love for their Master. When the Apostles heard their account of what had happened, they were treated as women, whose imagination had got the better of their judgment. Jesus had to come in person: He showed Himself to these obstinate men, whose pride made them forget all that He had said and done, and which ought to have been sufficient to make them believe in His Resurrection. Yes, it was pride, for faith has no other obstacle than this. If man were humble, he would have faith enough to move mountains.

To return to our Apostle — Thomas had heard Magdalene, and he despised her testimony; he had heard Peter, and he objected to his authority; he had heard the rest of his fellow-Apostles and the two disciples of Emmaus, and no, he would not give up his own opinion. How many there are among us, who are like him in this! We never think of doubting what is told us by a truthful and disinterested witness, unless the subject touch upon the supernatural; and then, we have a hundred difficulties. It is one of the sad consequences left in us by original sin. Like Thomas, we would see the thing ourselves: that alone is enough to keep us from the fullness of the truth. We comfort ourselves with the reflection that, after all, we are Disciples of Christ; as did Thomas, who kept in union with his brother-Apostles, only he shared not their happiness. He saw their happiness, but he considered it to be a weakness of mind, and was glad that he was free from it!

How like this is to our modern rationalistic Catholic! He believes, but it is because his reason almost forces him to believe; he believes with his mind, rather than from his heart. His faith is a scientific deduction, and not a generous longing after God and supernatural truth. Hence, how cold and powerless is this faith! how cramped and ashamed! how afraid of believing too much! Unlike the generous unstinted faith of the saints, it is satisfied with fragments of truth, with what the Scripture terms diminished truths. (Psalm 11:2) It seems ashamed of itself. It speaks in a whisper, lest it should be criticised; and when it does venture to make itself heard, it adopts a phraseology, which may take off the sound of the divine. As to those miracles which it wishes had never taken place, and which it would have advised God not to work, they are a forbidden subject. The very mention of a miracle, particularly if it have happened in our own times, puts it into a state of nervousness. The lives of the saints, their heroic virtues, their sublime sacrifices — it has a repugnance to the whole thing! It talks gravely about those who are not of the true religion being unjustly dealt with by the Church in Catholic countries: it asserts that the same liberty ought to be granted to error as to truth: it has very serious doubts whether the world has been a great loser by the secularization of society.

Now, it was for the instruction of persons of this class that our Lord spoke those words to Thomas: Blessed are they who have not seen, and have believed. Thomas sinned in not having the readiness of mind to believe. Like him, we also are in danger of sinning, unless our faith have a certain expansiveness, which makes us see everything with the eye of faith, and gives our faith that progress which God recompenses with a superabundance of light and joy. Yes, having once become members of the Church, it is our duty to look upon all things from a supernatural point of view. There is no danger of going too far, for we have the teachings of an infallible authority to guide us. The just man liveth by faith. Faith is his daily bread. His mere natural life becomes transformed for good and all, if only he be faithful to his Baptism. Could we suppose that the Church, after all her instructions to her neophytes, and after all those sacred rites of their Baptism which are so expressive of the supernatural life, would be satisfied to see them straightaway adopt that dangerous system which drives faith into a nook of the heart and understanding and conduct, leaving all the rest to natural principles or instinct? No, it could not be so. Let us, therefore, imitate St. Thomas in his confession, and acknowledge that, hitherto, our faith has not been perfect. Let us go to our Jesus, and say to him: “Thou art my Lord and my God! But, alas! I have many times thought and acted as though Thou wert my Lord and my God in some things, and not in others. Henceforth, I will believe without seeing; for I would be of the number of those whom Thou callest blessed!”

This Sunday, commonly called with us, Low Sunday, has two names assigned to it in the Liturgy: Quasimodo, from the first word of the Introit; and Sunday in albis (or, more explicitly, in albis depositis,) because it was on this day, that the neophytes assisted at the Church services attired in their ordinary dress. In the Middle-Ages, it was called Close-Pasch, no doubt in allusion to its being the last day of the Easter Octave. Such is the solemnity of this Sunday, that not only is it of a Greater Double rite, but no Feast, however great, can ever be kept upon it.

 

MASS

The Introit repeats those beautiful words of St. Peter, which were addressed, in yesterday’s Epistle, to the newly baptized. They are like new-bom babes, lovely in their sweet simplicity, and eager to drink from the breasts of their dear Mother, the Church, the spiritual milk of faith, — that faith which will make them strong and loyal.

Introit
Quasi modo geniti infantes, alleluia: rationabiles, sine dolo lac concupiscite. Alleluia, alleluia, alleluia. As new born babes, alleluia: desire the national milk without guile. Alleluia, alleluia, alleluia.
Ps. Exsultate Deo adjutori nostro: jubilate Deo Jacob. Ps. Rejoice to God our helper: sing aloud to the God of Jacob.
℣. Gloria Patri. Quasi modo. ℣. Glory, &c. As new-born, &c.

 

On this the last day of the great Octave, the Church, in her Collect, bids farewell to the glorious solemnities that have so gladdened us, and asks our Lord to grant that our lives and actions may ever reflect the holy influence of our Pasch.

Collect
Præsta, quæsumus, omnipotens Deus: ut qui paschalia festa peregimus: hæc, te largiente, moribus et vita teneamus. Per Dominum. Grant, we beseech thee, O almighty God, that we, who have celebrated the Paschal solemnity, may, by the assistance of thy divine grace, ever make the effects thereof manifest in our lives and actions. Through, &c.
Epistle
Lectio Epistolæ beati Joannis Apostoli. Lesson of the Epistle of Saint John the Apostle.
I Cap. V. I Ch. V.
Quoniam omne quod natum est ex Deo, vincit mundum: et hæc est victoria, quæ vincit mundum, fides nostra. Quis est, qui vincit mundum, nisi qui credit quoniam Jesus est Filius Dei? Hic est, qui venit per aquam et sanguinem, Jesus Christus: non in aqua solum, sed in aqua et sanguine. Et Spiritus est, qui testificatur quoniam Christus est veritas. Quoniam tres sunt, qui testimonium dant in cælo: Pater, Verbum, et Spiritus Sanctus: et hi tres unum sunt. Et tres sunt, qui testimonium dant in terra: spiritus, et aqua, et sanguis: et hi tres unum sunt. Si testimonium hominum accipimus, testimonium Dei majus est: quoniam hoc est testimonium Dei, quod majus est, quoniam testificatus est de Filio suo. Qui credit in Filium Dei, habet testimonium Dei in se. Qui non credit Filio, mendacem facit eum: quia non credit in testimonium quod testificatus est Deus de Filio suo. Dearly beloved: Whatsoever is born of God, overcometh the world: and this is the victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the Spirit which testifieth, that Christ is the truth. And there are three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one. And there are three that give testimony on earth: the spirit, and the water, and the blood: and these three are one. If we receive the testimony of men, the testimony of God is greater. For this is the testimony of God, which is greater, because he hath testified of his Son. He that believeth in the Son of God, hath the testimony of God in himself. He that believeth not the Son, maketh him a liar: because he believeth not in the testimony which God hath testified of his Son.

 

The Apostle St. John here tells us the merit and power of faith: it is, says he, a victory, which conquers the world, both the world outside, and the world within us. It is not difficult to understand why this passage from St. John’s Epistles should have been selected for to-day’s Liturgy: it is on account of its being so much in keeping with the Gospel appointed for this Sunday, and in which our Lord passes such eulogy upon faith. If, as the Apostle here assures us, they overcome the world who believe in Christ, they have not sterling faith, who allow the world to intimidate their faith. Let us be proud of our faith, esteeming ourselves happy that we are but little children when there is question of our receiving a divine truth; and let us not be ashamed of our eager readiness to admit the testimony of God. This testimony will make itself heard to our hearts, in proportion to our willingness to hear it. The moment John saw the winding-bands which had shrouded the Body of his Master, he made an act of faith; Thomas, who had stronger testimony than John, (for he had the word of the Apostles, assuring him that they had seen their Risen Lord,) refused to believe: he had not overcome the world and its reasonings, because he had not faith.

 

The two Alleluia-Versicles are formed of two texts alluding to the Resurrection. The second speaks of the scene which took place on this day in the cenacle.

Alleluia
Alleluia, alleluia. Alleluia, alleluia.
℣. In die resurrectionis meæ, dicit Dominus, præcedam vos in Galilæam. Alleluia. ℣. On the day of my Resurrection, saith the Lord, I will go before you into Galilee. Alleluia.
℣. Post dies octo, januis clausis, stetit Jesus in medio discipulorum suorum, et dixit: Pax vobis. Alleluia. ℣. After eight days, the doors being shut, Jesus stood in the midst of his disciples, and said: Peace be with you.
Gospel
Sequentia sancti Evangelii secundum Joannem. Sequel of the holy Gospel according to John.
Cap. XX. Ch. XX.
In illo tempore: Quum sero esset die illo, una sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Judæorum: venit Jesus, et stetit in medio, et dixit eis: Pax vobis. Et cum hoc dixisset, ostendit eis manus et latus. Gavisi sunt discipuli, viso Domino. Dixit ergo eis iterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. Hæc cum dixisset, insufflavit, et dixit eis: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt. Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus. Dixerunt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus ejus, non credam. Et post dies octo, iterum erant discipuli ejus intus, et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit: Pax vobis. Deinde dicit Thomæ: Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum: et noli esse incredulus, sed fidelis. Respondit Thomas, et dixit ei: Dominus meus et Deus meus. Dixit ei Jesus: Quia vidisti me, Thoma, credidisti: beati qui non viderunt, et crediderunt. Multa quidem et alia signa fecit Jesus in conspectu discipulorum suorum, quæ non sunt scripta in libro hoc. Hæc autem scripta sunt ut credatis, quia Jesus est Christus Filius Dei: et ut credentes, vitam habeatis in nomine ejus. At that time: When it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered, and said to him: My Lord, and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.

We have said enough about St. Thomas’ incredulity; let us now admire his faith. His fault has taught us to examine and condemn our own want of faith; let us learn from his repentance how to become true believers. Our Lord, who had chosen him as one of the pillars of His Church, has been obliged to treat him with an exceptional familiarity: Thomas avails himself of Jesus’ permission, puts his finger into the sacred wound, and immediately he sees the sinfulness of his past incredulity. He would make atonement, by a solemn act of faith, for the sin he has committed in priding himself on being wise and discreet: he cries out, and with all the fervor of faith: My Lord and my God! Observe, he not only says that Jesus is his Lord, his Master, the same who chose him as one of His disciples: this would not have been faith, for there is no faith where we can see and touch. Had Thomas believed what his brother Apostles had told him, he would have had faith in the Resurrection; but now he sees, he has experimental knowledge of the great fact; and yet, as our Lord says of him, he has faith. In what? In this, that his Master is God. he sees but the Humanity of Jesus, and he at once confesses Him to be God. From what is visible, his soul, now generous and repentant, rises to the invisible: “Thou art my God!” Now, O Thomas! thou art full of faith! The Church proposes thee to us, on thy Feast, as an example of faith. The confession thou didst make on this day is worthy to be compared with that which Peter made, when he said, “Thou art Christ, the Son of the living God!” By this profession, which neither flesh nor blood had revealed to him, Peter merited to be made the Rock whereon Christ built His Church: thine did more than compensate thy former disbelief; it gave thee, for the time, a superiority over the rest of the Apostles who, so far at least, were more taken up with the visible glory than with the invisible Divinity of their risen Lord.The Offertory gives us another text of the Gospel, relative to the Resurrection.

The Offertory gives us another text of the Gospel, relative to the Resurrection.

Offertory
Angelus Domini descendit de cœlo, et dixit mulieribus: Quem quæritis, surrexit sicut dixit. Alleluia. An Angel of the Lord came down from heaven, and said to the women: He whom ye seek is risen, as he said, alleluia.

In the Secret, the Church expresses the holy enthusiasm wherewith the Paschal mystery fills her; she prays that this joy may lead her to the never-ending one of the eternal Easter.

Secret
Suscipe munera, Domine, quæsumus, exsultantis Ecclesiæ: et cui causam tanti gaudii præstitisti, perpetuæ fructum concede lætitiæ. Per Dominum. Receive, we beseech thee, O Lord, the offerings and thy joyful Church: and as thou hast given occasion to this great joy, grant she may receive the fruits of that joy, which will never end. Through, &c.

While giving the Bread of heaven to her neophytes and other children, the Church sings in her Communion-Antiphon, the words spoken by Jesus to Thomas. This Apostle was permitted to touch our Lord’s sacred wounds; we, by the holy Eucharist, are brought into still closer intimacy with this same Jesus: but, that we may derive the profit intended by such condescension, we must have a faith lively and generous, like that which He exacted from His Apostle.

Communion
Mitte manum tuam et cognosce loca clavorum, alleluia: et noli esse incredulus, sed fidelis. Alleluia, alleluia. Put forth thy hand, and mark the place of the nails, alleluia: and be not incredulous, but believe. Alleluia, alleluia.

The Church concludes the prayers of her Sacrifice by asking that the divine mystery, instituted to be a support to our weakness, may give us untiring perseverance.

Postcommunion
Quæsumus, Domine Deus noster: ut sacrosancta mysteria, quæ pro reparationis nostræ munimine contulisti, et præsens nobis remedium esse facias et futurum. Per Dominum. Grant, we beseech thee, O Lord our God, that the sacred mysteries thou hast given us to preserve the grace of our redemption, may be our present and future remedy. Through, &c.

From: The Liturgical Year by Dom Prosper Guéranger

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   Our Lady of Fátima Chapel
     Massachusetts Mission of the SSPX-MC


              

Resurrexit sicut dixit, Alleluia!
He has risen as he said, Alleluia

 

Easter Week Holy Mass Schedule

Today, April 4th – Easter Sunday
Easter Sunday

Holy Mass LiveStream from Atlanta, GA – 8:00 AM EDT
Find Link Here

Thursday, April 8th – 5:30 PM
Easter Thursday

Friday, April 9th – 5:30 PM
Easter Friday

Saturday, April 10th – 8:00 AM
Easter Saturday

NEXT Sunday, April 11th – 9:00 AM
Low Sunday

Confessions / Rosary – 30 Minutes Before Mass


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Easter Sunday

 Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him. – Mark xvi:6

Morning:

The night between Saturday and Sunday has well nigh run its course, and the day-dawn is appearing. The Mother of sorrows is waiting, in courageous hope and patience, for the blissful moment of her Jesus’ return. Magdalene and the other holy women have spent the night in watching, and are preparing to start for the sepulcher. In limbo, the Soul of our crucified Lord is about to give the glad word of departure to the myriads of the long-imprisoned holy souls, who cluster round Him in adoring love. Death is still holding his silent sway over the sepulcher, where rests the Body of Jesus. Since the day when he gained his first victim, Abel, he has swept off countless generations; but never has he held in his grasp a prey so noble as this that now lies in the tomb near Calvary. Never has the terrible sentence of God, pronounced against our first parents, received such a fulfillment as this; but never has death received such a defeat as the one that is now preparing. It is true, the power of God has, at times brought back the dead to life: the son of the widow of Naim, and Lazarus, were reclaimed from the bondage of this tyrant death; but he regained his sway over them all. But his Victim of Calvary is to conquer him forever, for this is He of whom it is written in the prophecy: “O death! I will be thy death!” Yet a few brief moments and the battle will be begun, and life shall vanquish death.

As divine justice could not allow the Body that was united to the Word to see corruption, and there wait, like ours must, for the Archangel’s word to “rise and come to judgment,” so neither could it permit the dominion of death to be long over such a Victim. Jesus had said to the Jews: “A wicked generation seeketh a sign; and a sign shall not be given it, but that of Jonas the prophet.” Three days in the tomb—the afternoon and night of Friday, the whole of Saturday, and a few hours of the Sunday—yes, these are enough: enough to satisfy divine justice; enough to certify the death of the Crucified, and make His triumph glorious; enough to complete the martyrdom of that most loving of mothers, the Queen of sorrows.

“No man taketh away my life from Me: I lay it down of Myself: I have power to lay it down, and I have power to take it up again.” Thus spoke our Redeemer to the Jews before His Passion: now is the hour for the fulfillment of His words, and death shall feel their whole force. The day of light, Sunday, has begun, and its early dawn is struggling with the gloom. The Soul of Jesus immediately darts from the prison of limbo, followed by the whole multitude of the holy souls that are around Him. In the twinkling of an eye, it reaches and enters the sepulcher, and reunites itself with that Body which, three days before, it had quit amidst an agony of suffering. The sacred Body returns to life, raises itself up, and throws aside the winding-sheet, the spices, and the bands. The bruises have disappeared, the Blood has been brought back to the veins; and from these limbs that had been torn by the scourging, from this head that had been mangled by the thorns, from these hands and feet that had been pierced with nails, there darts forth a dazzling light that fills the cave. The holy Angels had clustered round the stable and adored the Babe of Bethlehem; they are now around the sepulcher, adoring the conqueror of death. They take the shrouds, and reverently folding them up, place them on the slab, whereon the Body had been laid by Joseph and Nicodemus.

But Jesus is not to tarry in the gloomy sepulcher. Quicker than a ray of light through a crystal, He passes through the stone that closes the entrance of the cave. Pilate had ordered his seal to be put upon this stone, and a guard of soldiers is there to see that no one touches it. Untouched it is, and unmoved; and yet Jesus is free! Thus, as the holy Fathers unanimously teach us, was it at His birth: He appeared to the gaze of Mary, without having offered the slightest violence to her maternal womb. The birth and the resurrection, the commencement and the end of Jesus’ mission, these two mysteries bear on them the seal of resemblance: in the first, it is a Virgin Mother; in the last, it is a sealed tomb giving forth its captive God.

And while this Jesus, this Man-God, thus breaks the scepter of death, the stillness of the night is undisturbed. His and our victory has cost Him no effort. O death! where is now thy kingdom? Sin had made us slaves; thy victory was complete; and now, lo! thou thyself art defeated! Jesus, whom thou didst exultingly hold under thy law, has set Himself free; and we, after thou hast domineered over us for a time, we too shall be free from thy grasp. The tomb thou makest for us will become to us the source of a new life, for He that now conquers thee is “the First-born among the dead;” and today is the Pasch, the Passover, the deliverance, for Jesus and for us, His brethren. He has led the way; we shall follow; and the day will come when thou, the enemy that destroyest all things, shalt thyself be destroyed by immortality. Thy defeat dates from this moment of Jesus’ resurrection, and, with the great Apostle, we say to thee: “O death! where is thy victory! O death! where is thy sting?”

But the sepulcher is not to remain shut: it must be thrown open, and testify to men, that He whose lifeless Body lay there is indeed risen from the dead. As when our Jesus expired upon the Cross, so now, immediately after His resurrection, an earthquake shook the foundations of the world; but this time, it was for joy. “The Angel of the Lord descended from heaven, rolled back the stone, and sat upon it. And his countenance was as lightning, and his raiment as snow. And for fear of him, the guards were struck with terror,” and fell on the ground “as dead men.” God has mercy on them; they return to themselves, and quitting the dread sepulcher, they hasten to the city and relate what they have seen.

Meanwhile, our risen Jesus, seen by no other mortal eye, has sped to His most holy Mother. He is the Son of God; He is the vanquisher of death; but He is, likewise, the Son of Mary. She stood near Him to the last, uniting the sacrifice of her mother’s heart with that He made upon the Cross; it is just, therefore, that she should be the first to partake of the joy of His resurrection. The Gospel does not relate the apparition thus made by Jesus to His Mother, whereas all the others are fully described. It is not difficult to assign the reason. The other apparitions were intended as proofs of the resurrection; this to Mary was dictated by the tender love borne to her by her Son. Both nature and grace required that His first visit should be to such a Mother, and Christian hearts dwell with delight on the meditation of the mystery. There was no need of its being mentioned in the Gospel; the tradition of the holy Fathers, beginning with St. Ambrose, bears sufficient testimony to it; and even had they been silent, our hearts would have told it to us. And why was it that our Savior rose from the tomb so early on the day He had fixed for His resurrection? It was because His filial love was impatient to satisfy the vehement longings of His dearest and most afflicted Mother. Such is the teaching of many pious and learned writers; and who that knows aught of Jesus and Mary could refuse to accept it?

But who is there would attempt to describe the joy of such a meeting? Those eyes that had grown dim from wakefulness and tears, now flash with delight at beholding the brightness which tells her Jesus is come. He calls her by her name; not with the tone of voice which pierced her soul when He addressed her from the Cross, but with an accent of joy and love, such as a son would take when telling a mother that he had triumphed. The Body which, three days ago, she had seen covered with Blood and dead, is now radiant with life, beaming with the reflections of divinity. He speaks to her words of tenderest affection, He embraces her, He kisses her. Who, we ask, would dare to describe this scene, which the devout Abbot Rupert says so inundated the soul of Mary with joy that it made her forget all the sorrows she had endured.

Nor must we suppose that the visit was a short one. In one of the revelations granted to the seraphic St. Teresa, our Lord told her that when He appeared to His blessed Mother immediately after His resurrection, He found her so overwhelmed with grief that she would soon have died; that it was not until several moments had passed, that she was able to realize the immense joy of His presence; and that He remained a long time with her, in order to console her.

Let us, who love this blessed Mother and have seen her offer up her Son on Calvary for our sake, let us affectionately rejoice in the happiness wherewith Jesus now repays her, and let us learn to compassionate her in her dolors. This is the first manifestation of our risen Jesus: it is a just reward for the unwavering faith which has dwelt in Mary’s soul during these three days, when all but she had lost it. But it is time for Him to show Himself to others, that so the glory of His resurrection may be made known to the world. His first visit was to her who is the dearest to Him of all creatures, and who well deserved the favor; now, in His goodness, He is about to console those devoted women, whose grief is, perhaps, too human, but their love is firm, and neither death nor the tomb have shaken it.

Yesterday, when the sunset proclaimed to the Jews the end of the great Sabbath and the commencement of the Sunday, Magdalene and her companions went into the city and bought perfumes, wherewith, this morning at break of day, they purpose embalming the Body of their dear Master. They have spent a sleepless night. Before the dawn of day, Magdalene, Mary (the mother of James), and Salome, are on the road that leads to Calvary, for the sepulcher is there. So intent are they on the one object, that it never occurs to them, until it is too late, to provide for the removing of the heavy stones, which closes the sepulcher. There is the seal, too, of the Governor, which must be broken before they can enter; there are the soldiers who are keeping guard: these difficulties are quite overlooked. It is early daybreak when they reach the tomb. The first thing that attracts their attention is that the stone has been removed, so that one can see into the sepulcher. The Angel of the Lord, who had received the mission to roll back the stone is seated on it as upon a throne; he thus addresses the three holy women, who are speechless from astonishment and fear: “Be not affrighted! Ye seek Jesus of Nazareth, who was crucified: He is risen, He is not here.” Then encouraging them to enter the sepulcher, he adds: “Behold the place where they laid him!”

These words should fill them with joy: but no; their faith is weak, and as the Evangelist says, “a trembling and fear seize them.” The dear Remains they are in search of are gone: the Angel tells them so: his saying that Jesus is risen fails to awaken their faith in the resurrection: they had hoped to find the Body! While in the sepulcher, two other Angels appear to them, and the place is filled with light. St. Luke tells us that Magdalene and her companions “bowed down their heads,” for they were overpowered with fear and disappointment. Then the Angels said to them: “Why seek ye the Living with the dead? Remember how He spake unto you, when He was yet in Galilee, saying: “The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again!” These words make some impression upon the holy women, and they begin to remember something of what our Lord had said of His resurrection. “Go!” said one of the Angels, “tell His disciples and Peter, that He is going before you into Galilee.”

The three women leave the sepulcher and return with haste to the city; they are full of fear, and yet there is an irresistible feeling of joy mingled with their fear. They relate what they have seen: they have seen Angels, and the sepulcher open, and Jesus’ Body was not there. All three agree in their account;but the Apostles, as the Evangelist tells us, set it down to womanish excitement: “Their words seem idle tales and they believe them not.” The Resurrection, of which their divine Master had so clearly and so often spoken, never once crosses their mind. It is particularly to Peter and John that Magdalene relates the wonderful things she has seen and heard; but her own faith is still weak! She went with the intention of embalming the Body of Jesus, and she found it not! She can speak of nothing but her disappointment: “They have taken away the Lord out of the sepulcher, and we know not where they have laid Him!”

Peter and John determine to go themselves to the sepulcher. They enter. They see the “linen cloths lying” upon the slab whereon the Body of Jesus had been placed; but the Angels who are now keeping guard in the holy cave appear not to them. Saint John tells us that this was the moment he received the faith in the resurrection: he believes. We are now merely giving the history of the events of this greatest of days, in the order in which they occurred: we will afterwards meditate upon them more leisurely, when the holy Liturgy brings them before us.

So far, Jesus has appeared to no one save His blessed Mother; the holy women have only seen the Angels, who spoke to them. These heavenly spirits bade them go and announce the resurrection of their Master to the disciples and Peter. They are not told to bear the message to Mary; the reason is obvious: Jesus has already appeared to His Mother, and is with her while all these events are happening. The sun is now shedding his beams upon the earth, and the hours of the grand morning are speeding onwards: the Man-God is about to proclaim the triumph He has won for us over death. Let us reverently follow Him in each of these manifestations, and attentively study the lessons they teach us.

As soon as Peter and John have returned, Magdalene hastens once more to the tomb of her dear Master. A soul like hers, ever earnest, and now tormented with anxiety, cannot endure to rest. Where is the Body of Jesus? Perhaps being insulted by His enemies? Having reached the door of the sepulcher, she bursts into tears. Looking in, she sees two Angels, seated at either end of the slab on which her Jesus had been laid. They speak to her, for she knows not what to say: “Woman! why weepest thou?”—“Because they have taken away my Lord, and I know not where they have laid Him.” Without waiting for the Angels to reply, she turns as thou she would leave the sepulcher; when lo! she sees a man standing before her, and this Man is Jesus. She does not recognize Him: she is in search of the dead Body of our Lord; she is absorbed in the resolution of giving it a second burial! Her love distracts her, for it is a love that is not guided by faith; her desire to find Him, as she thinks Him to be, blinds her from seeing Him as He really is—living, and near her.

Jesus, with His wonted condescension, speaks to her: “Woman! why weepest thou? Whom seekest thou?” Magdalene recognizes not this voice; her heart is dulled by an excessive and blind sentiment of grief; her spirit does not as yet know Jesus. Her eyes are fixed upon Him; but her imagination persuades her that this man is the gardener, who has care of the ground about the sepulcher. She thinks within herself, “This perhaps is he that has taken my Jesus!” and thereupon she thus speaks to him: “Sir, if thou hast taken Him hence, tell me where thou hast laid Him, and I will take Him away.” How is our loving Redeemer to withstand this? If He praised her for the love she showed him in the pharisee’s house, we may be sure He will now reward this affectionate simplicity. A single word, spoken to her with the tone of voice she so well understood, is enough:—“Mary!”—“Master!” exclaims the delighted and humble Magdalene. All is now clear: she believes.

She rushes forward: she would kiss those sacred feet, as on the happy day when she received her pardon; but Jesus stays her; this is not the time for such a demonstration of her affection. Magdalene, the first witness of the resurrection, is to be raised, in reward of her love, to the high honor of publishing the great mystery. It is not fitting that the blessed Mother should reveal the secret favor she has received from her Son: Magdalene is to proclaim what she has seen and heard at the sepulcher, and become as the holy Fathers express it, the Apostle of the very Apostles. Jesus says to her: “Go to my brethren, and say to them: I ascend to my Father and your Father, to my God and your God.”

The second apparition of Jesus, then, is to Mary Magdalene: it is the first in testimony of His resurrection, for the one to His blessed Mother was for another object. The Church will bring it before us on the Thursday of this week, and we will then make it the subject of our meditation. At present, let us adore the infinite goodness of our Redeemer, who, before seeking to fix the faith of His resurrection in them that are to preach it to all nations, deigns to recompense the love of this woman who followed Him even to the Cross, was faithful to Him after His death, and loved Him most, because most forgiven. By thus showing Himself to Magdalene, Jesus teaches us that He is more anxious to satisfy the love He bears His faithful creature than to provide for His own glory.

Magdalene loses no time in doing her Master’s bidding. She hastens back to the city, and having come to the disciples, says to them: “I have seen the Lord, and these things He said to me.” But as yet, they have not faith; John alone has received that gift, although he has seen nothing more than the empty sepulcher. Let us remember that after having fled like the rest of the disciples, he followed Jesus to Calvary, was present at His death, and was made the adopted son of Mary.

Meanwhile, Magdalene’s two companions, Salome, and Mary the mother of James, are following her, though slowly and at some distance, to Jerusalem. Jesus meets them, and greets them, saying: “All hail.” Overcome with joy they fall down and adore Him, and kiss His sacred feet. It is the third apparition; and they that are favored with it are permitted to do what was denied to the more favored and fervent Magdalene. Before the day is over, Jesus will show Himself to them whom He has chosen as the heralds of His glory; but He first wishes to honor these generous women, who, braving every danger, and triumphing over the weakness of their sex, were more faithful to Him in His Passion, than the men He had so highly honored as to make them His Apostles. When He was born in the stable at Bethlehem, the first he called to worship Him in His crib were some poor shepherds; He sent his Angels to invite them to go to Him before He sent the star to call the magi. So now—when He has reached the summit of His glory, put the finish to all His works by His resurrection, and confirmed our faith in His divinity by the most indisputable miracle—He does not begin by instructing and enlightening His Apostles, but by instructing, consoling, and most affectionately honoring these humble but courageous women. How admirable are the dispensations of our God! How sweet, and yet how strong! Well does He say to us by His prophet: “My thoughts are not your thoughts!”

Let us suppose, for a moment, that we had been permitted to arrange the order of these two mysteries. We should have summoned the whole world, kings and people, to go and pay homage at the crib. We should have trumpeted to all nations the miracle of miracles, the resurrection of the Crucified, the victory over death, the restoration of mankind to immortality! But He who is “the power and wisdom of God,” Christ Jesus our Lord, has followed a very different plan. When born in Bethlehem He would have for His first worshipers a few simple-minded shepherds, whose power to herald the great event was confined to their own village: and yet the birthday of this little Child is now the era of every civilized nation. For the first witnesses of His resurrection, He chose three weak women; and yet, the whole earth is now, at this very moment, celebrating the anniversary of this resurrection. There is in it a mysterious feeling of joy unlike that of any other day throughout the year: no one can resist it, not even the coldest heart. The infidel who scoffs at the believer, knows at least that this is Easter Sunday. Yea, in the very countries where paganism and idolatry are still rife, there are Christians whose voices unite with ours in singing the glorious Alleluia to our risen Jesus. Let us, then, cry out as Moses did when the Israelites had crossed the Red Sea, and were keeping their first Pasch: “Who, O Lord, is like unto Thee, among the strong?”

We will resume our history of the resurrection when we come to the hour of each apparition. It is now time for us to unite with the Church in her Office of Matins. She has spent the greatest part of the night in administering that holy Sacrament of regeneration, which gives her a new people; and now she is about to offer to God the wonted tribute of her praise.

MASS

It is the hour of Tierce (9 o’clock), and the basilica is crowded with the faithful. The sun is pouring in his brightest beams; and who has not felt the charm of an Easter sun? The pavement is strewed with flowers. Above the glittering mosaics of the apse, the wall is covered with rich tapestry. Festoons hang from the sanctuary arch to the pillars of the nave and aisles. Lamps, fed with the purest oil and suspended from the ciborium (or canopy), are burning around the altar. The Paschal candle, which has been ceaselessly burning since last night, stands on its marble pillar; its bright flame attracts every eye, and the perfumes wherewith its wick is saturated fill the sacred edifice with a delicious fragrance. It is the noble symbol of Jesus, our light, and seems to say: “Alleluia! Christ is risen!”

But by far the most interesting object is the group of the neophytes, clad in their white garments, like the Angels that appeared at the sepulcher. They are the living expression of the mystery of our Lord’s Resurrection. Yesterday they were dead, by sin; now they are living, by that new life which is the fruit of Jesus’ victory over death. Oh! happy thought of our mother the Church, to choose for the day of their regeneration that on which the Man-God won immortality for us His creatures!

The Station, at Rome, was formerly in the basilica of Saint Mary Major, the principal church of all those that are dedicated to the Mother of God in the holy city. Was it not just to associate with the Paschal solemnity the memory of her who, more than all other creatures, had merited its joys, not only because of the exceptional share she had in all the sufferings of Jesus, but also because of the unshaken faith wherewith, during those long and cruel hours of His lying in the tomb, she had awaited His Resurrection? But now the papal Mass is celebrated in St. Peter’s, as being more convenient, by its size and situation, to the immense concourse of the faithful who flock to Rome from every part of the Christian world for the Feast of Easter. The Roman Missal, however, still gives Saint Mary Major as the stational church of today; and the indulgences are gained, as formerly, by those who assist at the Services celebrated there.

There is no water blessed for the Asperges today, as it is the custom on all other Sundays throughout the year. We assisted, a few hours ago, at the imposing ceremony of the blessing of the water, which was to be used for the Baptism of the catechumens. The water which is now going to be sprinkled upon the faithful was taken from the font of regeneration. During this ceremony, the choir sings the following Antiphon:

Antiphon
Vidi aquam egredientem de templo a latere dextro, alleluia: et omnes ad quos pervenit aqua ista salvi facti sunt et dicent: Alleluia, alleluia. I saw water flowing from the right side of the temple, alleluia; and all they to whom that water came were saved; and they shall say: Alleluia, alleluia.
Ps. Confitemini Domino, quoniam bonus: quoniam in saeculum misericordia eius. Ps. Praise the Lord, because He is good; because His mercy endureth forever.
Gloria Patri. Vidi aquam. Glory, &c. I saw.
℣. Ostende nobis, Domine, misericordiam tuam, alleluia. ℣. Show us, O Lord, thy mercy, alleluia.
℟. Et salutare tuum da nobis, alleluia. ℟. And grant us thy salvation, alleluia.
Oremus Let us pray
Exaudi nos, Domine sancte, Pater omnipotens, aeterne Deus, et mittere digneris sanctum Angelum tuum de coelis, qui custodiat, foveat, protegat, visitet atque defendat omnes habitantes in hoc habitaculo. Per Christum Dominum nostrum. Amen. Graciously hear us, O holy Lord, almighty Father, everlasting God, and vouchsafe to send Thy holy Angel from heaven, who may keep, cherish, protect, visit, and defend all that are assembled in this place. Through Christ our Lord. Amen.

In many of the western churches, the following stanzas, written by St. Venantius Fortunatus, bishop of Poitiers, used formerly to be sung during the procession before today’s Mass. We insert them here, feeling assured that they will interest our readers, and assist them to enter more fully into the spirit of the great solemnity for which our forefathers made them serve as a preparation. We shall find them replete with the same enthusiasm that inspired the author when he composed the Vexilla Regis, and the hymn of the holy chrism: there is the same bold and energetic, almost harsh, diction, the same piety, the same richness of poetry and sentiment. The beautiful chant to which this hymn was sung is still extant.

Easter Song
Salve, festa dies, toto venerabilis ævo;
Qua deus infernum vicit et astra tenet.
Hail, thou festive, ever venerable day! whereon hell is conquered and heaven is won by Christ.
Ecce renascentis testatur gratia mundi,
Omnia cum Domino dona redisse suo.
Lo! our earth is in her spring; bearing thus her witness that, with her Lord, she has all her gifts restored.
Repeat. Salva, festa dies. Repeat. Hail, thou festive.
Namque triumphanti post tristia tartara Christo,
Undique fronde nemus, gramina flore favent.
For now the woods with their leaves, and the meadows with their flowers, pay homage to Jesus’ triumph over the gloomy tomb.
Salve, festa dies. Hail, thou festive.
Legibus inferni oppressis, super astra meantem,
Laudant rite Deum lux, polus, arva, fretum.
Light, firmament, fields and sea, give justly praise to the God that defeats the laws of death, and rises above the stars.
Salve, festa dies. Hail, thou festive.
Qui crucifixus erat Deus, ecce per omnia regnat;
Dantque creatori cuncta creata precem.
The crucified God now reigns over all things; and every creature to its Creator tells a prayer.
Salve, festa dies. Hail, thou festive.
Christe salus rerum, bone conditor, atque redemptor;
Unica progenies ex Dietate Patris.
O Jesus! Savior of the world! Loving Creator and Redeemer! Only-begotten Son of God the Father!
Salve, festa dies. Hail, thou festive.
Qui genus humanum cernens mersum esse profundo,
ut hominem eriperes, es quoque factus homo.
Seeing the human race was sunk in misery deep, thou wast made Man, that thou mightest rescue man.
Salve, festa dies. Hail, thou festive.
Nec voluisti etenim tantum te corpore nasci,
Sed caro quæ nasci pertulit, atque mori.
Nor wouldst thou be content to be born; but being born in the flesh, in the same wouldst thou suffer death.
Salve, festa dies. Hail, thou festive.
Funeris exsequias pateris, vitæ auctor et orbis,
Intrans mortis iter, dando salutis opem.
Thou, the author of life and of all creation, wast buried in the tomb; treading the path of death, to give us salvation.
Salve, festa dies. Hail, thou festive.
Tristia cesserunt infernæ vincula legis,
Expavitque chaos luminis ore premi.
The gloomful bonds of hell were broken; the abyss shook with fear, as the light shone upon its brink.
Salve, festa dies. Hail, thou festive.
Depereunt tenebræ Christi fulgore fugatæ,
Æternæ noctis pallia crassa cadunt.
The brightness of Christ put darkness to flight, and made to fall the thick veils of everlasting night.
Salve, festa dies. Hail, thou festive.
Pollicitam sed redde fidem precor, alma potestas,
Tertia lux rediit, surge sepulte meus.
But, redeem thy promise, I beseech thee, merciful King! This is the third day; arise, my buried Jesus!
Salve, festa dies. Hail, thou festive.
Non decet, ut vili tumulo tua membra tegantur,
Neu pretium mundi vilia saxa premant.
’Tis not meet, that thy Body lie in the lowly tomb, or that a sepulchral stone should keep imprisoned the ransom of the world.
Salve, festa dies. Hail, thou festive.
Lintea tolle, precor, sudaria linque sepulchro;
Tu satis es nobis, et sine te nihil est.
Throw off thy shrouds, I pray thee! Leave thy winding-sheet in the tomb. Thou art our all; and all else, without thee, is nothing.
Salve, festa dies. Hail, thou festive.
Solve catenatas inferni carceris umbras,
Et revoca sursum, quidquid ad ima ruit.
Set free the spirits that are shackled in limbo’s prison. Raise up all fallen things.
Salve, festa dies. Hail, thou festive.
Redde tuam faciem, videant ut sæcula lumen,
Redde diem, qui nos, te moriente, fugit.
Show us once more thy face, that all ages may see the light! Bring back the day, which fled when thou didst die.
Salve, festa dies. Hail, thou festive.
Sed plane implesti remeans, pie victor, ad orbem;
Tartara pressa jacent, nec sua jura tenent.
But thou hast done all this, O loving conqueror, by returning to our world: death lies defeated, and its rights are gone.
Salve, festa dies. Hail, thou festive.
Inferus insaturabiliter cava guttura pandens,
Qui rapuit semper, fit tua præda, Deus.
The greedy monster, whose huge throat had swallowed all mankind, is now thy prey, O God!
Salve, festa dies. Hail, thou festive.
Evomit absorptam trepide fera bellua plebem,
Et de fauce lupi subtrahit agnus oves.
The savage beast now trembling vomits forth the victims he had made, and the lamb tears the sheep from the jaw of the wolf.
Salve, festa dies. Hail, thou festive.
Rex sacer, ecce tui radiat pars magna triumphi,
Cum puras animas sacra lavacra beant.
O King divine! lo! here a bright ray of thy triumph—the souls made pure by the holy font.
Salve, festa dies. Hail, thou festive.
Candidus egreditur nitidis exercitus undis,
Atque vetus vitium purgat in amne novo.
The white-robed troop comes from the limpid waters; and the old iniquity is cleansed in the new stream.
Salve, festa dies. Hail, thou festive.
Fulgentes animas vestis quoque candida signat,
Et grege de niveo gaudia pastor habet.
The white garments symbolize unspotted souls; and the Shepherd rejoices in his snow-like flock:
Salve, festa dies, toto venerabilis ævo;
Qua Deus infernum vincit et astra tenet.
Hail, thou festive, ever venerable day! whereon hell is conquered and heaven is won by Christ.

The preparations completed, the cantors intone the majestic melody of the Introit. Meanwhile, the pontiff, accompanied by the priests, deacons, and other ministers, advances in procession to the altar steps. This opening chant is the cry of the Man-God as He rises from the tomb: it is the hymn of Jesus’ gratitude to His eternal Father.

Introit
Resurrexit, et adhuc tecum sum, alleluia: posuisti super me manum tuam, alleluia: mirabilis facta est scientia tua. Alleluia, alleluia. I have risen, and am as yet with thee, alleluia: thou hast stretched forth thy hand to me, alleluia: thy knowledge is become wonderful. Alleluia, alleluia.
Ps. Domine, probasti me et cognovisti me: tu cognovisti sessionem meam et resurrectionem meam. ℣. Gloria Patri. Rsurrexi. Ps. Lord, thou hast tried me, and known me: thou hast known my sitting down and my up-rising. ℣. Glory, &c. I have risen, &c.

In the Collect, the Church proclaims the grace of immortality, which our Redeemer’s victory over death restored to mankind. She prays that her children may ambition the glorious destiny thus won for them.

Collect
Deus, qui hodierna die per Unigenitum tuum, æternitatis nobis aditum, devicta morte, reserasti: vota nostra, quæ præveniendo aspiras, etiam adjuvando prosequere. Per eumdem. O God, who, on this day, by thy only-begotten Son’s victory over death, didst open for us a passage to eternity; grant that our prayers, which thy preventing grace inspireth, may by thy help become effectual. Through the same, &c.
Epistle
Lectio Epistolæ beati Pauli Apostoli ad Corinthios. Lesson of the Epistle of Saint Paul the Apostle to the Corinthians.
I. Cor. V. I. Cor. V.
Fratres, expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Etenim Pascha nostrum immolatus est Christus. Itaque epulemur, non in fermento veteri, neque in fermento malitiæ et nequitiæ: sed in azymis sinceritatis et veritatis. Brethren: Purge out the old leaven, that you may be a new paste, as you are unleavened: For Christ, our pasch, is sacrificed. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

God commanded the Israelites to use unleavened bread when they ate the Paschal Lamb; hereby teaching them that, before partaking of this mysterious food, they should abandon their sins, which are signified by leaven. We Christians, who are called to the new life which Jesus has created for us by His Resurrection, must, henceforth, be intent on good works, as the unleavened bread wherewith we must receive the Paschal Lamb, our Easter banquet.

The Gradual is formed of those joyous words, which the Church untiringly repeats in all her Offices of this solemnity of the Pasch. They are taken from the 117th Psalm. Joy, on such a day as this, is a duty incumbent on every Christian, both because of the triumph of our beloved Redeemer, and because of the blessings that triumph has won for us. Sadness would be a criminal protestation against the grand things, wherewith God has graced us through His Son, who not only died, but also rose from the grave, for us.

Gradual
Hæc dies quam fecit Dominus: exsultemus et lætemur in ea. This is the day which the Lord hath made: let us be glad and rejoice therein.
℣. Confitemini Domino, quoniam bonus: quoniam in sæculum misericordia ejus. ℣. Praise ye the Lord, for he is good: and his mercy endureth for ever.

The Alleluia-Verse expresses one of the motives we have for rejoicing: a banquet is prepared for us! Jesus is our Lamb. He was slain; now He is living: slain, that we might be redeemed by His Blood; living, that we may share His immortality.

Alleluia, alleluia. Alleluia, alleluia.
℣. Pascha nostrum immolatus est Christus. ℣. Christ, our Pasch, is sacrificed.

The better to encourage her children to be glad, the Church adds to her ordinary chants a hymn full of enthusiastic admiration for her risen Jesus. It is called a Sequence, because it is a continuation of the Alleluia.

Sequence
Victimæ paschali laudes
Immolent christiani.
Let Christians offer to the Paschal Victim the sacrifice of praise.
Agnus redemit oves:
Christus innocens Patri
Reconciliavit peccatores.
The Lamb hath redeemed the sheep: the innocent Jesus hath reconciled sinners to his Father.
Mors et vita duello
Conflixere mirando:
Dux vitæ mortuus
Regnat vivus.
Death and life fought against each other, and wondrous was the duel: the King of life was put to death; yet now he lives and reigns.
Dic nobis, Maria,
Quid vidisti in via?
Tell us, O Mary! what sawest thou on the way?
Sepulchrum Christi viventis:
Et gloriam vidi resurgentis.
I saw the sepulcher of the living Christ; I saw the glory of him that had risen.
Angelicos testes,
Sudarium et vestes.
I saw the Angels that were the witnesses; I saw the winding-sheet and the cloth.
Surrexit Christus spes mea:
Præcedet vos in Galilæam.
Christ,my hope, hath risen! He shall go before you into Galilee.
Scimus Christum surrexisse
A mortuis vere;
Tu nobis victor Rex, miserere. Amen. Alleluia.
We know that Christ hath truly risen from the dead. Do thou, O conqueror and King! have mercy upon us. Amen. Alleluia.

The Church gives her preference today to the Evangelist St. Mark, who was a disciple of St. Peter, and wrote his Gospel at Rome, under the eye of this prince of the Apostles. It was fitting that on such a festival as Easter, we should, in some manner, hear him speaking to us, whom our divine Master appointed to be the Rock of His Church, and the supreme pastor of all, both sheep and lambs.

Gospel
Sequentia sancti Evangelii secundum Marcum. Sequel of the holy Gospel according to Mark.
Cap. XVI. Ch. XVI.
Et cum transisset sabbatum, Maria Magdalene, et Maria Jacobi, et Salome emerunt aromata ut venientes ungerent Jesum. Et valde mane una sabbatorum, veniunt ad monumentum, orto jam sole. Et dicebant ad invicem: Quis revolvet nobis lapidem ab ostio monumenti? Et respicientes viderunt revolutum lapidem. Erat quippe magnus valde. Et introeuntes in monumentum viderunt juvenem sedentem in dextris, coopertum stola candida, et obstupuerunt. Qui dicit illis: Nolite expavescere: Jesum quæritis Nazarenum, crucifixum: surrexit, non est hic, ecce locus ubi posuerunt eum. Sed ite, dicite discipulis ejus, et Petro, quia præcedit vos in Galilæam: ibi eum videbitis, sicut dixit vobis. At that time: Mary Magdalen, and Mary the mother of James, and Salome, bought sweet spices, that coming, they might anoint Jesus. And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen. And they said one to another: Who shall roll us back the stone from the door of the sepulchre? And looking, they saw the stone rolled back. For it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished. Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him. But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you.

He is risen: He is not here! The Corpse, laid by the hands of them that loved their Lord, on the slab that lies in that cave, is risen; and without removing the stone that closed the entrance, has gone forth, quickened with a life which can never die. No man has helped Him. No prophet has stood over the dead Body, bidding it return to life. It is Jesus Himself, and by His own power, that has risen. He suffered death, not from necessity, but because He so willed; and again, because He willed, He has delivered Himself from its bondage. O Jesus! Thou, that thus mockest death, art the Lord our God! We reverently bend our knee before this empty tomb, which is now forever sacred, because, for a few hours, it was the place of Thy abode. Behold the place where they laid Him! Behold the winding-sheet and bands, which remain to tell the mystery of thy having once been dead! The Angel says to the women: Ye seek Jesus of Nazareth, who was crucified! The recollection makes us weep. Yes, it was but the day before yesterday that His Body was carried hither, mangled, wounded, bleeding. Here, in this cave, from which the Angel has now rolled back the stone—in this cave, which His presence fills with a more than mid-day brightness—stood the afflicted Mother. It echoed with the sobs of them that were at the burial, John and the two disciples, Magdalene and her companions. The sun sank beneath the horizon, and the first day of Jesus’ burial began. But the prophet had said: “In the evening weeping shall have place; and in the morning gladness.” This glorious, happy morning has come, O Jesus! and great indeed is our gladness at seeing that this same sepulcher, whither we followed Thee with aching hearts, is now but the trophy of Thy victory! Thy precious wounds are healed! It was we that caused them; permit us to kiss them. Thou art now living, more glorious than ever, and immortal. And because we resolved to die in our sins, when Thou wast dying in order to expiate them, Thou willest that we too should live eternally with Thee; that Thy victory over death should be ours; that death should be for us as it was for Thee, a mere passage to immortality, and should one day give back, uninjured and glorified, these bodies which are to be lent for a while to the tomb. Glory, then, and honor, and love, be to Thee, O Jesus! who didst deign not only to die, but to rise again for us!

The Offertory is composed of the words wherein David foretold that the earth would tremble, when the Man-God arose. This earth of ours has not only witnessed the grandest manifestations of God’s power and goodness, but, by the sovereign will of its Maker, has been frequently made to share in them, by preternatural movements.

Offertory
Terra tremuit et quievit, dum resurgeret in judicio Deus, alleluia. The earth trembled, and was silent, when God arose in judgment, alleluia.

The whole assembly of the faithful is about to partake of the Paschal banquet; the divine Lamb invites them to it. The altar is laden with the offerings they have presented. The holy Church, in her Secret, invokes upon these favored guests the graces which will procure for them the blissful immortality whereof they are about to receive a pledge.

Secret
Suscipe, quæsumus Domine, preces populi tui cum oblationibus hostiarum: ut paschalibus initiata mysteriis, ad æternitatis nobis medelam, te operante, proficiant. Receive, O Lord, we beseech thee, the prayers of thy people, together with the offerings of these hosts: that what is consecrated by these paschal mysteries, may, by the help of thy grace, avail us to eternal life. Through, &c.

At the papal Mass, during the middle ages, while the pontiff recited the Secret, the two youngest cardinal-deacons came forward, vested in white dalmatics, and stood at each end of the altar, with their faces turned towards the people. They represented the two Angels who kept guard over our Savior’s tomb, and announced to the holy women that He had risen. The two deacons remained in that position until the pontiff left the altar at the Agnus Dei, in order to receive the holy Communion on the throne.

Another impressive custom was observed at Saint Mary Major’s. When the Pope, after breaking the Host, addressed the faithful the wish of peace, with the usual greeting of Pax Domini sit semper vobiscum, the choir did not answer the usual Et cum spiritu tuo. It was the tradition that St. Gregory the Great was once officiating in this church on Easter Sunday when, having sung these words, which bring down the Spirit of peace on the assembled people, a choir of Angels responded with such sweet melody that the singers of earth were silent, for they feared to join in the celestial music. The year following the cantors awaited the angelic response to the words of the pontiff: the favor, however, was never renewed, but the custom of not answering the Et cum spiritu tuo was observed for several centuries.

The moment has at length come for the faithful to partake of the divine Banquet. It was the practice in the ancient Church of Gaul to chant the following solemn appeal to the people, who were about to receive the Bread of life. (It was sung in cathedral churches even after the introduction of the Roman Liturgy into France by Pepin and Charlemagne. It was not entirely discontinued until the last century came with its unsanctioned and ever to be regretted innovations.) The music, which accompanied the Antiphon, is most impressive and appropriate. We give the words, as they will assist the devotion of the faithful.

Invitation of the People to Communion
Venite populi ad sacrum et immortale mysterium, et libamen agendum. Come, O ye people, to the sacred and immortal mystery! Come and receive the sacred libation!
Cum timore, et fide accedamus manibus mundis, pœnitentiæ munus communicemus, quoniam propter nos Agnus Dei Patris sacrificium propositum est. Let us approach with fear and faith, and hands undefiled. Let us unite ourselves with Him who is the reward of our repentance, for it is for us that the Lamb of God the Father offered himself in sacrifice.
Ipsum solum adoremus, ipsum glorificemus: cum Angelis clamantes, alleluia. Let us adore him
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