Novena to Prepare for Newman's Canonization

As the date of Newman's canonization nears, I wanted to make sure you knew about the Novena beginning this Friday, October 4, the feast of St. Francis of Assisi, in preparation for the great event on Sunday, October 13 in Rome.

The Catholic Herald posted the entire nine days of prayer here.

If you want to receive daily email reminders, sign up here on the official website for the canonization, set up by the Oratories in England:

All over the world, people are preparing to celebrate the canonisation of Blessed John Henry Newman on Sunday 13th October.

This is a time of special grace for us to join together and form links in a great chain of prayer, where we call upon the soon-to-be-Saint to crown our prayers with his intercession in heaven.

We encourage you to form links in that chain by joining in our Novena with Newman - nine days of prayerful preparation for the canonisation, starting on Friday 4th October and finishing on Saturday 12th October on the eve of the canonisation.

Blessed John Henry Newman and the Liturgy

In our continuing series preparing for the canonization of Blessed John Henry Newman, Matt Swaim (I presume) and I will talk about Newman and the Liturgy this morning around 7:50 Eastern DST/6:50 Central DST on the Son Rise Morning Show.

Newman and the Oratorians made several contributions to the revived liturgical life of Catholics in 19th century England and the Oratorians in Birmingham, London, Oxford, etc, continue those traditions today:

After becoming a Catholic, Newman soon went to Rome for education and ordination as a Catholic priest, returning to England to establish St. Philip Neri’s Oratory in Birmingham and in London--and hoping for one in Oxford. While the Church of England had experienced many changes and controversies in liturgical practice since its founding in the sixteenth century, Catholics had not been able to practice their faith or worship freely from the beginning of the reign of Elizabeth I until Emancipation in 1829.

The Catholic Mass had been illegal; it was a felony to attend Mass; it was an act of treason for a Catholic priest to be in England and a felony for a layman or woman to assist a Catholic priest in any way—there are more than a hundred canonized or beatified martyrs to testify to the dangers of being a Catholic in England from 1559 to 1829. With the re-establishment of the hierarchy in England in 1850, Catholics began building cathedrals, churches and chapels and worshipping freely again.

Newman’s Oratories contributed to this renewal of Catholicism in England—in both London and Birmingham they began the tradition of sung High Mass on Sunday with excellent choirs and musicians and of sung Vespers on Sunday evenings—traditions that are observed now also at the Oxford Oratory. Newman favored classical styles of architecture and music. In this he stands in opposition to one of the great architects of the nineteenth century, Augustus Welby Pugin who favored, nay required, the Gothic style of architecture and Gregorian chant.

Newman believed that the classical (or Byzantine revival) style of building for a church was more appropriate for the preaching of the Gospel and line of sight for the congregation to the Altar and the Tabernacle. The oratory churches of London and Birmingham are both in the Baroque style but were built after Newman’s death (the Birmingham Oratory is called the Little Rome)—but in the church for the Catholic University in Dublin, Our Lady Seat of Wisdom, we can see what Newman desired in church architecture—the church is in the basilica style and was designed under Newman’s direction by John Hungerford Pollen, Senior. (Image Credit) 

Notice that the line of sight to the Altar and the Tabernacle are clear and direct; the pulpit is placed above the congregation for ease of sight and hearing.

He favored the Mass settings written by Mozart, Haydn, Cherubini, Hummel, and his favorite Beethoven—we should remember that Newman was a talented musician himself, playing the violin. Of course, this was before Pope St. Pius X revived Gregorian chant and polyphony in Tra le sollecitudini.

Newman and his fellow Oratorians, particularly Edward Caswall and Frederick Faber, wrote and translated hymns for congregational singing. We sing Faber’s “Faith of Our Fathers” and “There’s Wideness in God’s Mercy”, while Edward Caswall’s translations of St. Thomas Aquinas’ O Salutoris Hostia and Tantum Ergo are often used today at Benediction and Caswall’s translation of the Stabat Mater is sung at Stations of the Cross. . . .From Newman’s poem The Dream of Gerontius, two great hymns are excerpted: “Praise to the Holiest in the Height” and “Firmly I Believe and Truly”. He translated many of the hymns of the Roman Breviary for congregational singing (Matins, Lauds, Prime, Terce, Sext, None, and Vespers).

Toward the end of his life, Newman started losing his eyesight and in preparation for not being able to read the words of the Mass, he memorized two votive Masses (the antiphons, collects, prayers, and readings in addition to the Ordinary of the Mass); he celebrated Mass for the last time on Christmas Day, 1889. Instead of reading the Breviary, he prayed the Rosary.

As a preacher in the Church of England, he was famous for the quiet power of presentation, without any rhetorical flourish or emphasis, beyond the pause. Father John McCloskey describes his written Anglican sermons as meditations for a retreat—and he wrote 1,000 of them during those 20 years.

Newman changed his method of delivering homilies as a Catholic priest: instead of written sermons to be read, he prepared notes for more extemporaneous homilies (the Brothers of the Oratory published his sermon notes after his death).

What Newman found in the Catholic Church, the one true fold of Christ, as he called her after his conversion, was the fullness of what he and his Oxford Movement companions had sought to establish in the Church of England. What he had to defend—the ritual form of public worship, and the liturgical and sanctoral year, etc—before, Newman could celebrate fully now. . . .

Next Monday, the Monday of Holy Week, we'll discuss one of Newman's great Parochial and Plain Sermons, in which he urged his congregation "to raise [their] hearts to Christ, and to have keen feelings and piercing thoughts of sorrow and shame, of compunction and of gratitude, of love and tender affection and horror and anguish, at the review of those awful sufferings whereby our salvation has been purchased."

New U.K. Oratory in Formation

From The Catholic Herald earlier this month;

A new community of the Congregation of the Oratory of St Philip Neri is to be established in Bournemouth.

The community, which will be inaugurated at the Sacred Heart church in September, will be the sixth Oratory to be set up in England.

Bishop Philip Egan of Portsmouth, who invited the Oratorians to Bournemouth, said they would form part of a “major evangelisation drive”.

The centre will be an “Oratory in formation” and will be made up of Fr Dominic Jacob, co-founder of the Oxford Oratory, Fr Peter Edwards and Fr David Hutton.

The first Oratory was established by Blessed John Henry Newman in Birmingham in 1848. The London Oratory followed a year later. In the early 1990s an Oratory was established in Oxford. In 2013 two Oratories “in formation” were set up, one at St Chad’s in Manchester and the other in St Wilfrid’s, York.

And the following week, The Catholic Herald posted this interview, discussing why the number of Oratories in England has doubled in the past few years.Certainly, the beatification of the founder of the English oratory movement, John Henry Newman, has something to do with it. You may also listen to Father Peter Edwards, one of the priests listed above, discuss his vocation as an Oratorian with Vatican Radio. Note that Father Edwards is a convert from Anglicanism.

The EWTN Library contains this article, originally published in Faith & Reason in 1989: "Newman and St. Philip Neri: The Quest for Sanctity" by Jonathan Robinson, C.O. An excerpt:

Dom Placid Murray in his Newman the Oratorian has edited Newman's Chapter addresses and occasional papers on the Oratorian vocation. This book establishes that the idea of the Oratory was central to Newman's life as a Catholic. His introduction, and even more Newman's own papers, show how carefully Newman decided on how he was to live his life as a Catholic priest, and how deep his commitment to the Oratory was. Father Stephen Dessain has said: "It would be hard to exaggerate the importance of the Oratory for Newman. It was his chosen vocation; to found it in England was the first commission he received from the Catholic authorities; it was the framework for the rest of his long life, and, as has so often been the case with founders, through it some of his cruellest trials came."

What was this idea of the Oratory which so influenced Newman? It was not St. Philip's idea to found a new order or congregation in the Church. He wanted groups of secular priests living together without taking vows, priests who would live with no bond but that of charity, but who would live a life comparable to that of the best religious. As the Oratory developed each house lived its own separate existence, and was situated in a town or city with a church of its own. The work of an Oratory is prayer, preaching and the administration of the sacraments. The essential thing about an Oratorian vocation is a call to the life of prayer. This is clear from the Constitutions or Traditions of the Oratory (what would be called the Rule in a religious order); it is clear from St. Philip's own teaching; and it is clear from the lives of all the great Oratorians. So an Oratory is supposed to be just that--a place where people pray. 

The Oratory, as an institution, is a testimony to the centrality of the life of prayer, and thus a witness to the reality of God. Furthermore, a life ordered around this centrality of prayer is an object lesson that the acknowledgement of God is required for the obtaining of that happiness and satisfaction everyone is looking for. 

The House and Church of the Oratory are supposed to be a center of prayer, of preaching, of study, and of learned work. Now, you cannot have a center without stability, without people who are always at the center to provide the appropriate services, and do the required work. Thus the idea of stability and of a life at home are central to Philip's conception.

Read the rest there.