EVERYTHING YOU WANTED TO KNOW ABOUT HOLY THURSDAY’S TRANSFER OF THE MOST HOLY EUCHARIST TO THE CHAPEL OF REPOSE…

 To be honest with you, I dislike the custom of taking the Most Blessed Sacrament in procession to another chapel some distance from the church after the Holy Thursday’s Evening Mass of the Lord’s Supper.

I have always had inside processions in the church, ending up at an altar of repose in the church, maybe a side altar, or if no side altar, back at the tabernacle. 

I have also done, and for years, the stripping of the altar after the Blessed Sacrament is Reposed with the choir chanting the proper chant for it. It’s quite beautiful and in a darkened church. 

But I just saw this explanation on Facebook and as it is describe, the longer procession with the laity makes good sense. What do you prefer?

From Facebook:

✝️ WHY THE BLESSED SACRAMENT IS TRANSFERRED TO THE ALTAR OF REPOSE😳

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At the end of Holy Thursday Mass, something deeply moving happens.

The Eucharist is not left on the altar.

It is not kept in the main tabernacle.

👉 It is carried in procession to another place:

The Altar of Repose.

Why?

✝️ THIS IS NOT “STORAGE”, IT IS A JOURNEY

The Church is not relocating the Eucharist for convenience.

👉 She is re-enacting the movement of Christ Himself.

After the Last Supper:

Jesus leaves the Upper Room

He walks into the night

He enters Gethsemane

Now the Church does not just remember this.

👉 She makes you walk it.

The procession with the Blessed Sacrament is:

The Church walking with Christ into His agony.

✝️ WHY A DIFFERENT PLACE?

The Altar of Repose represents:

👉 The Garden of Gethsemane

It is often beautifully prepared, but not like the main altar.

Because this is not the place of sacrifice.

👉 It is the place of waiting, sorrow, and surrender.

✝️ THE EUCHARIST IS THE SAME CHRIST

The One carried in procession is not a symbol.

👉 It is the same Jesus who said:

“My soul is sorrowful unto death” (Matthew 26:38)

“Stay here and watch with me” (Matthew 26:38)

So when the Blessed Sacrament is placed there…

👉 Christ is now “in the garden.”

✝️ THE INVITATION MOST PEOPLE MISS

After the transfer, the Church does something unusual:

👉 She stays.

Adoration continues.

Silence deepens.

Why?

Because Jesus asked:

👉 “Could you not watch one hour with me?” (Matthew 26:40)

This is not devotion.

👉 This is obedience to Christ’s request.

✝️ A HARD TRUTH

Many attend the Mass.

Few stay for the vigil.

History repeats itself:

The disciples slept

The crowd disappeared

And today?

👉 Many still walk away.

✝️ WHAT IT MEANS FOR YOU

The Altar of Repose reveals something uncomfortable:

👉 Faith is not only about receiving Christ.

👉 It is about staying with Him when it is difficult.

When prayer feels heavy…

When God feels silent…

👉 That is Gethsemane.

✝️ THE FINAL TRUTH

The transfer of the Blessed Sacrament is a question:

Will you follow Jesus only to the 

👉 Or will you follow Him into the night?

The most important moment of Holy Thursday is not only the Eucharist…

👉 It is what happens after, when Jesus waits…

…and asks:

“Will you stay?”

#CatholicsOnlineClass ✝️

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PICTURE: gotten from @San Antonio De Padua Parish - Malabon

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EVERYTHING YOU WANTED TO KNOW ABOUT THE HISTORY OF BLESSING OILS AND CHRISM BUT WERE AFRAID TO ASK OR TOO DUMB TO DO SO…

 A tip of the hat to Avid Reader who sent me this link on the history of the “Chrism Mass” and the order of blessing these and when these should be blessed.

As I mentioned, I am flummoxed by the manner in which our bishop does the blessings. The Modern Rite rubrics say that it should be done after the General Intercessions of the Mass, the Oil of the Sick first, Catechumens next and finally the Sacred Chrism is consecrated, not blessed.

But the pre- 1955 Missal has the order toward the end of the Roman Canon for the oil of the sick, I think, which is what Savannah did in 2025 and 2026, and then after the Post Communion Prayer, the oil of catechumens and finally the Chrism. 

From the history that Avid Reader sent me, I am not sure that this is kosher in the modern rite. If you read the long history, let me know what you think. 

I think I am still flummoxed!

READ THE LONG HISTORY OF THE CHRISM MASS AND ITS DAY AND ORDER HERE!

IN CONTINUITY WITH ALL OF HIS PREDECESSORS, BEGINNING WITH POPE BENEDICT XVI, POPE LEO RECOVERS THE BEAUTY OF THE EASTER TRIDUUM AS THE BISHOP OF ROME AND AT HIS CATHEDRAL CHURCH, THE BASILICA OF SAINT JOHN LATERAN—NOT USED FOR THIS CATHEDRAL LITURGY BY THE BISHOP OF ROME FOR 12 LONG YEARS….

 Pope Leo wears a beautiful bejeweled chasuble with the dalmatic underneath. The miter matches the chasuble and is bejeweled as well.  It’s all very sparkly! The liturgy is beautiful as is the washing of the feet of 12 priests (vir) 11 of whom Pope Leo ordained to the all male priesthood. The procession with the Most Holy Eucharist to the altar of repose is simple but beautiful and the chapel of repose is spectacularly beautiful as is the chanting of the Pange Lingua, especially the first verse! 

SAVANNAH'S CHRISM MASS: FLUMMOXED ON HILTON HEAD ISLAND....

 

This year and last, the Diocese of Savannah Chrism Mass has returned to an older way of blessing the oils of the sick and catechumens and consecrating the Sacred Chrism.

Most places, including the Vatican on Holy Thursday, bless the oils of the sick and catechumens and consecrate the Chrism all three in a row after the priests have renewed their priestly promises.

For the past two years, I think we have returned to an earlier tradition or, yet another option in the Bugnini Mass, of the following:

The oil of the sick was blessed during the Eucharistic prayer, toward the end of it but before the Per Ipsum, and our bishop used the Roman Canon.

Then after the Prayer after Holy Communion, the oil of catechumens was blessed and finally the Sacred Chrism, then the Final Blessing and Dismissal occurred.

Does anyone know the significance of this format. It's symbolism is lost on me and quite frankly, to me it makes no sense. 

Anyone know????

 

IN OTHER NEWS, IN CONTINUITY WITH POPE FRANCIS AND OTHER POPES, POPE LEO XIV WEARS THE ELEGANT ALL WHITE OVERCOAT TO THE SOMEWHAT FRIGID WEDNESDAY AUDIENCE

 And nice cuff-links to boot!

He has not worn this floor length white overcoat when it was even colder outside. Maybe His Holiness was symbolically saying, "I am an Chicagoan and Rome's winters are my summers!"

Nice no?

 

BOMBSHELL!! AND NOT APRIL FOOLS!! I DON’T THINK 🤔. POPE LEO RESUMES THE TRADITION OF WASHING ONLY THE FEET OF 12 MEN, MEN WHO ARE PRIESTS!

Holy Thursday in its entirety is about two sacraments that Jesus' instituted on Holy Thursday, the night before He sacrificed His life for our eternal salvation. He ordained the first bishops of the Church and instituted the Sacrament of Unity, the Holy Sacrifice of the Mass not only with is "eternal banquet" symbolism but also as a remembrance of His one Sacrifice of Good Friday. 

And in this context of two Sacraments, Holy Order and Holy Eucharist, He teaches His new bishops, that the priesthood of His Church, is different than the priesthood of the Old Covenant. It is not only about cultic rituals and purity, but also about service and getting one's hands dirty in that service, something completely anathema to the Old Testament inherited priesthood.  

BRAVO POPE LEO XIV FOR REVERSING WHAT POPE FRANCIS DID AND RECOVERING WHAT HOLY THURSDAY IS ABOUT! 

 This is from Siliri non Possum. Press title for English version:

Leo XIV revives the tradition: Pope to wash the feet of twelve priests

LOOKS LIKE BISHOP MARTIN OF CHARLOTTE HAS FOUND A NEW USE FOR USELESS ALTAR RAILINGS! 🤣

 

DID VATICAN II DEMAND, ENCOURAGE OR IN ANY WAY REQUIRE THOSE WHO “IMPLEMENTED” SACROSANCTUM CONCILIUM TO USE “RESOURCEMENT” AS THE CORE DRIVER FOR THE REFORM AND THE “RESOURCEMENT” BUGNINI AND CO-CONSPIRATORS USED, WAS IT ACCURATE HISTORICALLY? —DISCUSS!

 

AI SUMMARY:

Ressourcement movement (French for "return to the sources") was a 20th-century theological effort to rejuvenate the Catholic Church by reconnecting with its earliest foundations—specifically Scripture and the Church Fathers (Patristics). In the context of the Mass, this movement sought to peel back medieval and Baroque "accretions" to recover the simplicity and communal nature of early Christian worship. 

These theological priorities directly informed the liturgical reforms of Vatican II, leading to several major changes in the Mass: 

1. "Active Participation" of the Laity 

The movement's core goal was to move the congregation from being passive "spectators" to active participants. 

• Dialogue Mass: Restored the practice of the assembly responding aloud to the priest rather than remaining silent while altar servers answered on their behalf.
• Congregational Singing: Encouraged the restoration of communal singing and chant to engage the faithful. 

2. Use of the Vernacular

By "returning to the source," theologians noted that the earliest liturgies were celebrated in the local language (Greek in the East, and eventually Latin in the West because it was the common tongue at the time). 

• Linguistic Shift: This historical precedent justified shifting from Latin to modern local languages so that people could deeply understand the mystery being celebrated. 

3. Restoration of Early Liturgical Elements

The movement identified ancient practices that had been lost or obscured over centuries and sought to restore them. 

• Prayers of the Faithful: Reintroduced the "universal prayer" where the community offers intentions for the world.
• Expanded Scripture Readings: Moved from a one-year cycle of readings to a three-year cycle, significantly increasing the amount of the Bible (especially the Old Testament) heard at Mass.
• Sign of Peace: Restored as a communal gesture of reconciliation before receiving communion. 

4. Architectural and Ritual Shifts

To emphasize the Mass as a "communal meal" and "sacramental communion" rather than a private transaction by the priest, several physical changes occurred: 

• Altar Orientation: The priest began celebrating Mass facing the people (versus populum) instead of facing away from them toward the apse (ad orientem).
• Removal of Barriers: Many churches removed altar rails to create a more unified space between the sanctuary and the congregation.
• Communion Rite: Introduced the option to receive Communion standing and in the hand, reflecting some early Church practices described by the Fathers. 

5. Simplified Rites

Theologians argued that the Mass had become cluttered with repetitive prayers and complex rubrics. The reform aimed for "noble simplicity," discarding elements that were duplicated or added over time with "little advantage" to the faithful's understanding. 

HOW WILL THE FRENCH BISHOPS HELP OR HINDER POPE LEO IN DECIDING HOW TO HAVE LITURGICAL DIVERSITY IN THE CHURCH, INCLUDING TWO SEPARATE LECTIONARIES…

In a nutshell, the Conference of Catholic Bishops in France more than likely won’t help Pope Leo, but rather confuse His Holiness given the grave ignorance that many of those bishops have about the 1962 Roman Missal. 

You can read what the bishops discussed by pressing the Rorate Caeli title:

La Croix: Will France be the Papal Setting for the End of Restrictions to the Latin Mass?

Some of the French bishops want TC to remain in place and enforced in the most unpastoral, authoritarian way possible including the Orwellian requirement not to advertise these Masses in a parish bulletin—can’t make this stuff up and not an April Fools joke either. 

Some want the 1962 Missal to adopt the Modern Mass’s three year lectionary. This shows their ignorance even more so, because there is a unity in the lectionary’s readings along with the Scriptural Introit, offertory and Communion antiphons as well as the changing orations. It would be like imposing the three year lectionary on Eastern Rite Divine Liturgies, or imposing the Tridentine lectionary on the Bugnini Mass! 

One group of French bishops, though, are correct about requiring those in the Latin Rite to be required to celebrate the Bugnini Mass. Then they must seek permission to celebrate the older rites of the Church from their local bishop. Those that belong to religious orders which only celebrate the older rites would be given a seperate consideration, but diocesan priests must agree to celebrate the Bugnini Mass if they are given permission to celebrate the older forms of the liturgies of the Church.

And diocesan priests and any orders under a diocesan bishop must agree to concelebrate the Diocesan Chrism Mass. That is not too much to ask of diocesan priests who promise obedience to their bishop! 

One way to completely preserved the 1962 liturgical patrimony would be to create a Tridentine Ordinariate with their own bishops. That would make them like the Anglican Ordinariate and also like the Eastern Rites which have their own bishops. What’s the big deal about doing that!

I lean more towards mandating the 1964 Tridentine Mass. It has modest reforms that were requested by Sacrosanctum Concilium. It is a post-Vatican II revised Tridentine Mass. It allows for some vernacular while maintaining Latin in a required way. Could two new cycles of Sunday readings be devised to fit the Tridentine Mass and maintain the unity of texts? Certainly but without erasing the older lectionary. 

It’s interesting that some French bishops want to impose the three year modern lectionary on the Tridentine Mass Roman Missal. Yet they allow the Bugnini Roman Missal to be manipulated by priests and music directors or liturgy planners, to substitute banal hymns for Sacred Scripture as it concerns the Introit, Offertoy and Communion antiphons. 

KEEP IN MIND THESE ARE SCRIPTURES BEING DUMPED BY THE CAPRICE DECISIONS OF INDIVIDUALS WHO THINK THEIR NON SCRIPTURE CHOICES ARE BETTER! IT WOULD BE LIKE DUMPING THE LITURGY OF THE WORD READINGS FOR POETRY OR OTHER RELIGIOUS NON-SCRIPTURAL READINGS, WHICH BTW, WAS DONE IN THE LATE 60’S AND EARLY 70’S!

The Bugnini Mass that I celebrated for Laetarae Sunday this year, the choir director chose the nice hymn, “Take Up Thy Cross” as a substitute for the official Introit. In no way does that hymn convey the theology of the Official Introit for Laetarae Sunday!

This is the Introit for Laetarae Sunday:

Latin:
Lætare Jerusalem: et conventum facite omnes qui diligitis eam: gaudete cum lætitia, qui in tristitia fuistis: ut exsultetis, et satiemini ab uberibus consolationis vestræ.
Ps. Lætatus sum in his, quæ dicta sunt mihi: in domum Domini ibimus.

English:
Rejoice, O Jerusalem: and come together all you that love her: rejoice with joy, you that have been in sorrow: that you may exult, and be filled from the breasts of your consolation.
Ps. I rejoiced at the things that were said to me: We shall go into the house of the Lord.