Pray Compline online!

Compline for Sundays III-VI in Lent from godzdogz on Vimeo.

Two years ago, we uploaded this audio recording of Compline for Sundays III-VI in Lent.

The video provides the full text, so that you can follow and pray this beautiful Night Office over the last Sundays in Lent.

It's the perfect way to end the old week and start the new.

Ash Wednesday

Today, at the Ash Wednesday Mass, a cross will be marked on our foreheads and we will hear the words ‘Remember you are dust, and to dust you will return.’ The first man was formed from the dust of the earth, moulded by God like a potter moulding clay. God then breathed into the first man’s nostrils and ‘man became a living soul’ (Genesis 2:7). God created the first human beings so that they might live in friendship with him and enjoy his abundant gifts, symbolized by the harmony and fertility of Eden. Yet these humans that were brought to life by the breath of God rebelled against the God of life and so death entered the world. The earth that had formed Adam was cursed. Now it would bring forth thorns and thistles, and be farmed only with much effort and labour. Adam is told:

In the sweat of your face you shall eat your bread till you return to the ground, for out of it you were taken; you are dust, and to dust you shall return. (Genesis 3:19) 

Yet despite this rebellion, God promised to overcome our sin. First God made a covenant with Noah; He pledged that the Earth that had brought forth Adam, that had been cursed by Adam’s sin and polluted by the shedding of Abel’s innocent blood, would no longer be cursed. Instead Noah’s descendants were blessed and commanded to go and be fruitful (Genesis 8:20 - 9:1). Next God made a covenant with Abraham. God promised that Abraham’s barren wife would bear a child that would continue a line that would be so fruitful that his descendants would outnumber the stars of heaven and the sand on the seashore. To this people would be given a holy land in which they would dwell for ever (Genesis 17:8). God came closer still in the covenant with Moses, dwelling among the people as a life-giving presence in the tabernacle as they journeyed through the barren desert. After Israel had taken possession of the land promised to Abraham, God made a covenant with David in which he promised that a temple would be built: there would be a holy place – the temple, in a holy city – Jerusalem, in a holy land. 

We see in the history of Israel, then, the gradual undoing of Adam’s sin. Jeremiah saw a parable of the history of Israel in the work of the potter, patiently moulding a pot from clay, beginning again and again each time the pot went wrong. We read: 

O house of Israel, can I not do with you as this potter had done? Says the Lord. Behold, like the clay in the potters hand, so are you in my hand O house of Israel. (Jeremiah 18: 5) 

The remoulding of Israel was consummated in Jesus Christ, the New Adam. In his resurrection he conquered the death that entered the world though Adam. Through the temple which is his body, we gain a greater intimacy with God even than our first parents had. After his Resurrection, Jesus breathed on his disciples and so handed on to them his Holy Spirit (John 20:22). Once again, human being lived by the breath of God, this time the very life of God itself. 

Thus St. Paul declares us to be ‘temples of the Holy Spirit’ (1 Corinthians 6:19), yet we ‘carry this treasure in jars of clay’ (2 Corinthians 4:7). We are still clay, we are still dust, and we will return to dust: yet the life of God which we share is a pledge that at the general resurrection we will rise to fullness of life and eternal happiness with God. 

Our individual life story, our personal history, then, is Israel’s history. Like Adam we have sinned, yet like Israel God has patiently remoulded us back to himself, and like the apostles Jesus has breathed on us and we have received the Spirit: a gift that we carry in fragile vessels, always utterly dependent on God. Today we remind ourselves how precious this gift is, and how wondrous it is that we should share in the life of God.

Advent 2013: 'O Oriens'

Advent 2013: O Oriens

Today’s O antiphon, translates in english to: “O Morning Star, splendour of light eternal and sun of righteousness: Come and enlighten those who dwell in darkness and the shadow of death”. Today is the shortest day in terms of daylight hours, and marks the peak of winter. And how good it must be, to sit beside a log burning fire and look outside at the falling snow, whilst enjoying whatever is on the television. Darkness, Death…Downton Abbey Christmas Special is on next!

The shadow of death and prevalence of disease would have been much worse in the past than what we might experience now. With no electricity, homes and churches would be lit only with candles, and would be colder in the winter without central heating. Without the medical advances that we have today, or a universal healthcare system, death and disease would have been a far more immediate concern. In Eamon Duffy’s book, Stripping of the Altars, he provides a historical background to religious practice and the life of the typical pious lay person in late medieval England. The liturgy for major feasts and solemnities were aligned with the seasons of agriculture, reflecting the fact that peasants worked solidly throughout the year. When human hands laboured so heavily just to produce enough to sustain a family, ‘darkness and the shadow of death’ probably had a more profound meaning in the daily lives of the lay person and the clergy than today. Just imagine the colder months of winter that meant the faithful would attend Churches with floors lined with straw to keep warm, whilst praying their devotions and attending the advent Mass. Indeed, charcoal burners used in medieval times for providing some indoor heating would have produced toxic carbon monoxide. The churches were probably of sufficient height, however, that it didn’t build up to a level that would cause asphyxiation of the congregation!

In our modern advanced economy, we are far more distant from working the land and the seasons of farming and harvest. Yet, despite our advancements, we live in the midst of a fragile system. Our ability to live on cheap energy reserves is fast decreasing, and we are often warned of the likelihood of increasing gas and electricity costs. Not to mention the possibility of power shortages. The world’s depleting oil resources may mean a future that is not such a comfortable or lengthy life such as we have known and expected for the last few generations. I hope and pray that we can continue with living standards comparable to now, but the reality may be somewhat different. 

So, what should the Catholic response be to this darkness on the horizon? The answer is resilience. In both this world and in preparation for the life to come. Resilience in our places of worship. What can we offer people in religion, when the machinery of consumerism and an electrified and brightly lit world starts to break down? Do we offer boring, banal liturgy and speeches on good citizenship? Or do we offer resilience in being determined with our faith, having meaningful and ornate liturgy to strengthen us when the real darkness and reality of death arrives. Resilience in the world, with the Church working alongside Governments to address energy and food security issues that are ahead of us, which could be devastating for the poor if left unmitigated. And of course, maintaining resilience in that foundation of society - the family - which gets us through the challenges life throws at us. 

Happy Thanksgiving

In our Oxford priory we celebrate Thanksgiving Day with a big dinner with all the students of Blackfriars Hall, many of whom come from the USA. We provide the turkeys and the students bring lots of side dishes and accompaniments. For many of them it might be the first Thanksgiving away from their family, so we make an effort to create a festive atmosphere here while keeping the families in our prayers.

The essential meaning of the event – to give "Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens", according to Abraham Lincoln's proclamation in 1863 – transcends national and cultural boundaries. And yet the particular traditions of Thanksgiving can seem strange to an Englishman. None more so, perhaps, than the (fairly recent) public 'pardon' of the 'National Thanksgiving Turkey' by the President. Here's the video of President Obama performing the ceremony yesterday.

It is especially curious to see President Obama's uncertainty about the ritual dimension of the act: he holds out one hand as though in blessing, like a priest. Then, unsure how to finish, he even makes a surreptitious sign of the Cross!

It is an unthinking parody that may irritate some Catholics. But at least it is a testimony to the universal relevance of liturgy. Our culture cannot truly express itself without liturgical acts. Prayers and speeches are one thing, but the physical signs that accompany them (which in the real liturgy become sacramental) can make all the difference in the world.

Godzdogz wishes all its American readers a very happy Thanksgiving!

Feast of the Transfiguration

Terror is truly a natural, human response to the Transfiguration. Peter, James and John are confronted with the blinding glory of Jesus's divinity and they can hardly bear it. Perhaps they recalled Daniel's vision of the Ancient of Days, that fiery majesty, that awesome glory (Dan. 7). Even 'the mountains melt like wax before the Lord' (Ps. 97:5), so how could human frailty fare any better? But we may also wonder, since the truth is that God loves us, and 'perfect love casts out fear' (1 Jn 4:18), whether fear is ever an appropriate reaction to God's presence among us? 

I explored these themes of fear and truth at the Transfiguration with the 7-11-year-olds of the Blackfriars Family Mass earlier this year, by talking about boggarts. If you've read Harry Potter, you'll know boggarts are malevolent shapeshifters which adopt the appearance of whatever you most fear (a giant spider, a mother-in-law, etc.). We are all so full of fears that the boggart is really spoilt for choice. We fear things in our environment, things that could happen to us or our loved ones (losing our job, falling ill, or worse), and other people who can hurt us. Perhaps most of all, we fear ourselves, with all our frailties and failures. We fear that, deep down, we are not as good as we'd like to imagine. We fear we have a corrupt core. We fear, in short, that our own transfiguration would show us monsters. The boggart, however, has no core, no 'deep down' at all, only a superficial power of illusion. It is easily dismissed when its ridiculous, hollow reality is laughed away. It is truth, like love, that casts out fear. 

The Transfiguration is, of course, a moment of truth, a revelation that the glory of God the Father belongs to Jesus even as a mortal man on earth. Outshining Moses and Elijah, who represent the Law and Prophets, the radiant Jesus provides a miraculous foretaste of his heavenly glory. So, as St Thomas emphasises (ST 3.45.2), this is a moment of utter clarity. Jesus shows his disciples (and us) that the road to the Cross will end in glorious triumph. He wants their fear (and ours) to give way to joy. 'Arise, and be not afraid.' (Matt. 17:7) 

Let's be clear: Jesus's humanity is in no way obliterated by his divinity, but the two natures are perfectly united in the one person. As St Irenaeus says, 'The glory of God is a human being fully alive.'

Let's be clear: deep down we are good people, lovingly created by God to praise his majesty and enjoy his precious gift of life. We all fall short of his glory (Rom. 3:23) but our sins are forgiven in Christ and he wants us to share in his divine glory too (2 Cor. 3:18; Phil. 3:21). So, we have no reason to fear ourselves.

Let's be clear, too, that it is only through faith that we can face the truth and overcome out fears. St Peter, when his fear turns to faith after the Resurrection of Jesus, preaches 'the prophetic message that is altogether reliable' (2 Pet. 1:19). In good faith, Peter had earlier recognised the present gulf between his imperfection and God's perfection: 'Lord, depart from me, a sinner' (Luke 5:8). But it is also faith that enables Peter to say, despite his fears, 'Rabbi, it is good for us to be here.' Even if, like Peter, we do not quite overcome all our fears, let us still count on that same faith to carry us through to glory.

Pentecost

On Saturday evening the community celebrated Pentecost Vigil, and on Sunday the feast continued, with the conventual Mass being followed by a feast to which all the doorkeepers at Blackfriars were invited. Here are some pictures from the two evenings:

The Vigil, lining up in prosession:

The Entrance:

Receiving and preparing the gifts:

The Eucharist:

The communion:

Go forth, the Mass is ended...

After Sunday Mass, the refectory was prepared for the Doorkeeper's diner...

Lovely food...

Lovely athmosphere...

Delicious pudding!

Evening's speech!

Ending with coffee and port...

Compline for Sundays III-VI in Lent

Compline for Sundays III-VI in Lent from godzdogz on Vimeo.

Last week, we uploaded an audio recording of Compline for Sundays III-VI in Lent.

Now, we are pleased to offer the full text in this video, so that you can follow and pray this beautiful Night Office with us over the last Sundays in Lent.

It's the perfect way to end the old week and start the new.

The Penitential Rite

In looking at the changes to the English translation of the Penitential Rite, this piece will concentrate on the Confiteor, where three significant changes can be found. Previously we began with; ‘I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault, in my thoughts and in my words…’ whereas now we have the edition of ‘I have greatly sinned in my thoughts and in my words...’ The addition of the adjective greatly, is at first glance, not a major change but it is worth briefly reflecting on what is being drawn out here. Many of our sins we, quite naturally, think trivial. We may think of them as ‘private’ sins because we cannot see how they could harm another, albeit whilst offending God. However, whilst we should not blow matters out of all proportion, it is worth considering that no sin is ‘private’. All sins do injury, not just to ourselves, but to the body to which we belong; the Body of Christ – the Church. When we sin we have to recognise that in some way we do injury to this Body and to its members and this is the very point of our public recitation of the Confiteor; we publically announce that we recognise the injury done and that we seek forgiveness from God and from each other. The words ‘greatly sinned’ help us to remember that no sin affects us alone.

This goes for our second addition, the threefold repetition of; 'through my fault, through my fault, through my most grievous fault'. The repetition here is not just for dramatic effect, though no one could argue that it fails to get the message home. However, by its threefold nature it reminds us of the three persons of the blessed Trinity against whom we have sinned. When we sin, we sin against the Father, Son and Holy Spirit, and when we say these words we publically acknowledge that fact and that we seek the mercy and help of the Triune God whom we seek to draw closer to.

Lastly, we find that as we once proclaimed ‘and I ask Blessed Mary...’ we now say: ‘therefore I ask Blessed Mary...’ It looks a very minor change, hair-splitting some might say, but again there is real depth of meaning here. We sin and we pray to Our Lady or we sin and therefore pray to Our Lady? The latter option certainly brings out the need we have of our most powerful intercessor. We don’t sin and pray, we pray because we have sinned. We turn therefore to Our Lady and all the Saints to plead on our behalf, to heal the gulf that sin opens in our lives and we recognise the vital place which the prayers of Our Lady and the Communion of Saints have in helping us to heal that gulf. Again, we recognise that our sins are not ‘private’ but also that we are not alone on the journey toward the Kingdom of God.

Why a New Translation?

Over the next few weeks the Godzdogz team will be giving a series of reflections on the new Mass translation.

Anyone who has studied a foreign language will understand that translation is a tricky business. What can be expressed with great elegance in one language may sound very awkward in another if one tries too hard to capture the exact meaning. An alternative strategy is to use a principle called dynamic equivalence. Dynamic equivalence gives translators the freedom to effectively paraphrase the original text so that whilst the translation may not be very precise, the result is much more natural and easier to understand. The principle of dynamic equivalence was used for the first translations of the Mass that came out after Vatican II. Over the years, many people have grown to love these translations and there is a recognition of the positive results they've had in bringing about the liturgical renewal urged for by the Council. But that's not to say things can't be improved.


The English translation has suffered from a number of defects. Of course this doesn't mean that the Mass was in any way invalid, but still, the use of dynamic equivalence has ended up obscuring the original meaning rather than making it more accessible. Expressions of our need for God's grace, expressions of humility before God, the mystery of the Mass, the relationship between the Mass and Sacred Scripture – many people have complained that these expressions were lost in translation.

In 2001 an official instruction, Liturgiam Authenticam was issued which marked a departure from the principle of dynamic equivalence in the translation of liturgical books. The new guidance was that translations should be characterized by a kind of language which is easily understandable, yet which at the same time preserves the original texts' dignity, beauty, and doctrinal precision. Of course balancing all these demands is very challenging and the instruction recognized this and said 'in translating biblical passages where seemingly inelegant words or expressions are used, a hasty tendency to sanitize this characteristic is to be avoided.' Translators were also urged to 'allow the signs and images of the texts, as well as the ritual actions, to speak for themselves; they should not attempt to render too explicit that which is implicit in the original texts.'

The new translation may take a long time to get used to, and perhaps some people will never get used to it, but whatever feelings we have, we can still pray that the new Mass translation will have a positive effect in renewing the life of the Church.

Academic Mass 2011

The academic year at Blackfriars began with a votive Mass of the Holy Spirit and Vespers. It is very apt to begin the year by asking the Holy Spirit, to fill us with wisdom and understanding, to enlighten our minds and to aid our studies in the year to come. It is also a good opportunity for the new students to meet each other and the friars. In his homily, the Regent of Studies, Fr. Richard Finn encouraged the congregation to allow the Holy Spirit to enflame their hearts and minds with a love of study and love of each other.

After the Mass the community and students of the hall and studium enjoyed an opportunity to socialise over curry and a glass of wine

.

Dominican Chant During Lent

Our brother Innocent Smith, O.P., of the St. Joseph Province, has prepared a thoughtful and reflective presentation about our Order's distinctive Lenten chants for Compline.

You can find more examples of the chants mentioned above on the Godzdogz YouTube channel where there are many examples of the Oxford brethren using these chants during the liturgy.

Magnificat!

Catholics in Britain and Ireland have cause for good cheer because the superb monthly magazine called Magnificat is now being edited by Léonie and Stratford Caldecott for use in this country. Described as a "monthly liturgical prayer book", the aim of Magnificat, as the editors say, is to "help you enter into the spirit of the Church's year ... By entering into the spirit of the liturgy, we allow the Holy Spirit to come more completely into our lives, guiding us towards the wisdom of God".

Magnificat was first produced in France, and the format has been highly successful. It is now published in French, Spanish, and English. The latter version is published in America, and the editor is a Dominican friar, fr Peter John Cameron OP. The UK edition is based on the US edition but has specially commissioned articles, including ones written by English and Irish Dominicans.

The magazine, which is produced in a handy pocket-size format, is beautifully and clearly laid out. Every day of the month, it offers psalms and prayers for both morning and evening, drawn from the Divine Office, the prayer of the Church. The official texts of daily Mass are given, with the readings drawn from the familiar Jerusalem Bible Lectionary. This is the version in use in many parishes throughout the country. Also included is the order of the Mass, and this will be very useful indeed come September 2011 when the new English translation of the Roman Missal comes into use. Then, each day, the readings are complemented by meditations by great spiritual writers of the Church from the apostolic era to Pope Benedict XVI. There are also essays on the lives of the saints sprinkled throughout the magazine, and an enlightening article to explain the beautiful sacred art found on the glossy cover. Finally, there is even some music drawn from the Church's treasury of sacred music, Gregorian chant.

Individual copies cost just £4, and one year's subscription costs £33, which is less than ten pence a day. Magnificat is well worth this subscription. You can request a free sample copy by visiting the 'Magnificat' website.

Spode Music Week 2010

The 57th annual Spode Music Week took place from 14th to 21th August and was again a great success. Spode Music Week was founded by the Dominican Conrad Pepler OP in 1954 and used to take place at Spode House, the Dominican conference centre next to the old Hawkesyard Priory in Staffordshire. Although Spode House closed in 1986, the music week has continued to flourish and for the last few years it has taken place at the Beechwood Sacred Heart School in Tunbridge Wells.

Spode Music week attracts musicians of all levels of ability. For some, this week is the only opportunity in the year they have for getting involved in music making, whilst others are well-known professionals in the music world who very much enjoy the informal family atmosphere Spode has to offer.

Spode still maintains its Catholic ethos. One of the highlights of the week was the performance of the course work, Monteverdi's Vespers, with full choir and orchestra. Another of the highlights was the final day in which the course Mass was performed - this year it was the Mass by Roxanna Panufnik, conducted by Philip Duffy. Originally this work was composed to celebrate the 75th birthday of Cardinal Hume.

In fact, there was a sung Mass every other day of the week as well by composers such as Byrd, Palestrina, and Victoria. A few years ago, such Masses would have been the course work for the whole week, but now there is sufficient talent at Spode for such works to be performed with very little rehearsal time. The strong singers really help to raise the level and confidence of the not so strong singers (such as myself). So if you've got a week to spare next August and you like the idea of making music in a Catholic friendly environment, do check out the Spode Music Week website.

Join us for Compline

Scenes from Holy Week in Blackfriars

From Monday to Wednesday of Holy Week this year, the Dominican students prayed the Stations of the Cross in our priory church in Oxford. Each day, a different brother led the meditations, pausing at one of the stations to preach a short reflection. The videos of those reflections were posted on Godzdogz earlier this week. Below are some photos from the Stations of the Cross:









On Spy Wednesday (8 April), Churches Together in Central Oxford organized its annual Walk of Witness through the busy shopping streets of Oxford. Once again, the brothers and congregation from Blackfriars were the largest group represented at this ecumenical event as we walked silently through the city following behind a large wooden cross:



On Maundy Thursday morning, the priory church was full for Tenebrae, the offices of Matins and Lauds, sung with readings and chanted responsories. At the close of Tenebrae each day, the cantors lead the choir in a litany of prayers at the foot of the High Altar. Below is a video of this segment of Tenebrae, followed by a translation of the text.



Lord, have mercy (in Greek & Latin).
Christ the Lord was made obedient unto death.

You who came to suffer for us:
Christ, have mercy.

You who, your arms stretched out on the cross, drew all ages to yourself:
Christ, have mercy.

You who prophesied: 'I will be your death, O Death':
Christ have mercy.

Lord, have mercy.
Christ the Lord was made obedient unto death.
Lord, have mercy (in Greek & Latin).
Christ the Lord was made obedient unto death:
even the death of the cross.

Provincial Day in London - Part 2

At the close of the Provincial Day on December 17th, the friars celebrated Solemn Vespers. After a period of silent prayer in St Dominic's Church we gathered in the cloister for the start of the liturgy. The video below shows clips from Vespers. The music is a long responsory sung by four cantors during the liturgy:

Qui venturus est, veniet, et non tardabit: et iam non erit timor in finibus nostris: quoniam ipse est Salvator noster.

Deponet omnes iniquitates nostras, et proiciet in profundum maris omnia peccata nostra /quoniam ipse est Salvator noster.

Gloria Patri et Filio et Spiritui Sancto / quoniam ipse est Salvator noster.

The one who is to come shall come and not delay, and there will be fear in our land no longer, for he is our Saviour. 

He will tread all our iniquities underfoot, and cast all our sins into the depths of the sea / for he is our Saviour.

Glory be to the Father, and to the Son, and to the Holy Spirit / for he is our Saviour.

During the liturgy, the Provincial instituted three of the student brothers - frs Graham Hunt, Mark Davoren and Gregory Pearson - as Lectors. 

This lay ministry is conferred on those who are training for the priesthood although it is not restricted to these men. The lector is instituted to proclaim in the liturgies the readings from Sacred Scripture, with the exception of the gospel reading. They are to develop a warm and lively love for Scripture and hand on this love through their proclamation of the word of God and their instruction of people in the faith.

Please remember us in your prayers that we may faithfully and joyfully preach the word of God and continue always to contemplate that word in our own hearts.

Christmas responsory

Above is a live recording from Second Vespers of Christmas celebrated in Blackfriars, Oxford. This is the responsory sung after the scripture reading.

Descendit de caelis Deus verus a Patre genitus: introivit in uterum Virginis, nobis ut appareret visibilis, indutus carne humana a proto parente edita, et exivit per clausam portam Deus et homo, Lux et Vita, Conditor mundi.

Tamquam sponsus Dominus procedens de thalamo suo.

Lux et Vita, Conditor mundi.

Gloria Patri et Filio et Spiritui Sancto.

Lux et Vita, Conditor mundi.

He came down from heaven: true God, begotten of the Father: he entered the Virgin's womb, that he might be made clearly manifest to us, clothed in human flesh put forth by the Creator, he went out through the closed door, God and man, Light and Life, Author of the world.

Like a bridegroom, the Lord coming forth from his chamber.

Light and Life, Author of the world.

Glory be to the Father, and to the Son, and to the Holy Spirit.

Light and Life, Author of the world.

Institution of Acolytes

On Friday 21st November, the Presentation of the Blessed Virgin Mary, two of our brothers, fr Robert Verrill OP and fr Daniel Mary Jeffries OP were instituted as acolytes by the Prior Provincial, fr John Farrell OP during the Conventual Mass.

The ministry of acolyte was created by Pope Paul VI in 1972 along with the ministry of lector to replace the minor orders that existed up to that point in the Latin Church. The idea of ministries as opposed to orders was that the then Holy Father wished to open up what had previously been clerical orders to a wider group so that any layman could be instituted in them. 

The acolyte's function is to assist the priest and deacon. "It is his duty therefore to attend to the service of the altar and to assist the deacon and the priest in liturgical celebrations, especially in the celebration of Mass" (Ministeria Quaedam). The acolyte is instituted to assist in the distribution of Holy Communion when there are not enough priests and deacons, to take communion to the sick, and to expose the Blessed Sacrament for the adoration of the faithful. However, the acolyte may not give Benediction. 

For clerical brothers of religious institutes and seminarians, being instituted as an acolyte is seen as a step towards ordination, God willing, that enables the brother or seminarian to take a more active role in the sacramental and pastoral service of his community. As he passes from lector to acolyte, the increased intimacy with the Sacrament of the Altar that his being instituted brings, requires of him a greater love for the Lord and his Mystical Body, the Church, so that that which is symbolised in the Sacred Liturgy might truly represent the reality of the community. So the acolyte not only assists at the Eucharist but also brings Holy Communion to the sick and housebound helping them to maintain their link with the sacramental life of the community.

Below are photos from the Mass in which our brothers were instituted as acolytes:

The provincial addresses the brothers who are to become acolytes, reminding them that their closeness to the altar is to be marked by a growth in charity: "In performing your ministry, bear in mind that as you share one bread with your brothers and sisters, so you form one body with them. Show a sincere love for Christ’s Mystical Body, God’s holy people, and especially for the weak and the sick…"

A prayer of blessing is said over the acolytes, and the provincial prays God to "make them assiduous in the service of the altar, faithfully distributing the bread of life to their brothers and sisters, growing always in faith and charity."

As the paten with bread and chalice with wine is handed over to the acolytes as a sign of their ministry, the provincial says: "Take this vessel... for the celebration of the Eucharist. Make your life worthy of your service at the table of the Lord and of his Church."

Above, fr Robert Verrill OP receives the bread and wine, and below, fr Daniel Mary Jeffries OP.

The newly-instituted acolytes assist at the preparation of the gifts, because they have been called to "assist priests and deacons in carrying out their ministry."