Dear Readers,

Welcome to this blog, which has as its main goal the divulgation of the particularities of the Bragan rite, namely those found in the last edition of the missal, that of 1924. Given the scant resources on-line concerning this rite (there is not even a digitalized version of the missal), we aim to make available with a certain regularity, for those who have a particular penchant for things liturgical, the differences between the Bragan missal in its latest incarnation and the 1962 Roman missal (currently used in the Extraordinary Form of the Roman rite), as well as with the current Roman missal, whenever possible or of interest.

This blog also hopes to renew interest in this much neglected (and virtually moribund) rite, and to show that the Roman Church has always had a healthy dose of liturgical plurality through out her history. This blog hopes to not only foster historical curiosity, but personal piety as well, to help one rediscover the Liturgy as the place of theologia prima.

We count on your participation as well, to make up for anything lacking.




7 Responses to About

  1. Dr Carol Byrne says:

    Many thanks for your splendid contribution to knowledge of the Church’s historic rite of Braga. I am doing some research into the liturgy and was delighted to see the 1924 typical edition of the Missale Bracarense online. I have a particular request to make regarding the Introduction to the Missal written by Pope Pius XI (pp. vii-ix). Could you please put these pages online?
    I would be extremely grateful. Thanking you in advance.

    • Juan Jeanniton says:

      Mrs. Byrne, I have been trying to contact your for years on an important matter that you must know. In your website, http://www.traditioninaction.org/HotTopics/f074_Dialogue_2.htm, you claim that “Pius X Did Not Call for ‘Active Participation’ in Liturgy”: but the only evidence for your claim you present is the fact that evidence for congregational singing is absent from the Motu Proprio. However, I have proof that the restoration of congregational singing was indeed his true motive, and that therefore your claim is false.

      “In the courses of parochial instruction or on other suitable occasions, they (the parish priests of Rome) must expound the Holy Father’s lofty purpose in reforming sacred music and invite the faithful to second their endeavors, chiefly by taking an active part in the sacred functions, singing the Common of the Mass as well as the psalms, the well-known liturgical hymns and the hymns of the vulgar tongue.” Regulations for Sacred Music in the Province of Rome,

      Pp. Pius X, February 2, 1912

      “This is what must be urged – the Gregorian chant and the means of making it popular. Oh, if I could only make the faithful sing the Kyrie, the Gloria, the Credo, the Sanctus, and the Agnus Dei like they sing the litanies and the Tantum Ergo. That would be to me the finest triumph sacred music could have, for it is in really taking part in the liturgy that the faithful will preserve their devotion.” Letter of St. Pius X while Archbishop of Venice
      to Monsignor Callegari, bishop of Padua

    • Juan Jeanniton says:

      Furthermore, you have been persisting in your malicious lies against “active participation” in the Holy Mass. In your Session 68: Preparing for the Novus Ordo Missae (see http://www.traditioninaction.org/HotTop … gue_68.htm for the source), you write: “3 Ibid., § 12. We must briefly mention the popular reports of a letter, bandied around the internet, allegedly written by Pius X, before he became Pope, to Bishop Callegari of Padua. In it, he is quoted as favoring congregational singing in the liturgy even above polyphony. There are several different versions of the letter, each purporting to be the original text, and these are put forward as “proof.” But no archival source is given with which to verify the authenticity of the letter.

      Further research reveals that the letter originated from Pius X’s early biographers who each added their own creative interpretation to support their subjective idea of what the Pope must have said, so that the final telling is, as in the children’s game of Chinese Whispers, a complete distortion. Thus, a false “authority” is created to support an ideological position.”

      There are three malicious lies you have told in that passage. First of all, you dodged the issue of the letter of Pius X to Bishop/Monsignor Callegari of Padua concerning congregational singing by not printing it out in full. Secondly, in your objection that “no archival source is given with which to verify the authenticity of the letter”, you are still committing the fallacy of mistaking absence of proof for proof of absence. Thirdly, you are still CONTINUING to IGNORE vital pieces of evidence showing just how virtually EVERY diocese of the so-called Roman Catholic Church launched a MASSIVE HEROIC CRUSADE to restore congregational singing into the Holy Mass, which can be found in The Gregorian Review, Volume V, Number 2, Mar/Apr 1958, pages 24-27 (for the source, see https://media.musicasacra.com/publicati … /gr_52.pdf), and which shows that the weight of evidence is in favor of “active participation” (viz. congregational singing) in the Holy Mass.

    • Juan Jeanniton says:

      I have also forgotten another important piece of evidence you must not ignore.
      Decree of the Sacred Congregation of Rites: The Singing of Women in Church!

      Latin: Per decretum n. 3964 De Truxillo die 17 Sept. 1897 prohibitum fuit ut “mulieres et puellae intra vel extra ambitum Chori canant in missis Solemnibus ” idemque confirmatum est die 19 Feb. 1903. Attamen cum in Motu Proprio SS. D. N. Pii X, Inter pastoralis officii de musica sacra d.d. 22 Nov. 1903, praecipiatur ut “Cantus Gregorianus in populi usus restituendus curetur, quo ad divinas laudes mysteriaque celebranda magis agentium partem, antiquorum more, fideles conferant,” quaeritur: Licebitne permittere ut puellae ac mulieres in scamnis sedentes ipsis in ecclesia assignatis separatim a viris, partes invariabiles missae Cantent; vel saltem extra functiones stricte liturgicas, hymnos et cantilenas vernaculas concinant?
      Et S. Rituum Congregatio ad relationem subscripti Secretarii, exquisitis votis utriusque Commissionis tum liturgicae turn de musica et Cantu Sacro, omnibusque sedul6 perpensis, ita rescribendum censuit: Affirmative, ad utrumque et ad mentem. Mens est: Ut intra christifideles viri et pueri, quantum fieri potest, suam partem laudibus divinis celebrandis conferant, haud exclusis tamen, maxime ipsorum defectu, mulieribus et puellis. Et 2° ut ubi officiatura choralis habetur Cantus exclusivus mulierum, praesertim in cathedralibus ecclesiis non admittatur nisi ex gravi causa ab Ordinario agnoscenda ; et caute semper ut quaevis inordinatio vitetur.’

      English: It had been forbidden in Decree No. 3964 of Trujillo on September 17, 1987 for women / girls whether inside or outside the precincts of the choir to sing in solemn Masses: and the same was confirmed on February 19, 1903. But then our Most Holy Father the Pope Pius X, in his Motu Proprio, Inter Pastoralis Officii de Musica Sacra, on November 22, 1903, prescribes that the Gregorian Chant must be restored for the use of the people, so that they, the faithful, may take a more active part in the mysteries and praises of God in the Liturgy, no less than in the days of ancient times. We therefore inquire: Will it therefore be lawful to permit for women and girls sitting in duly assigned seats segregated from the men & boys, to sing the invariable parts of the Mass, or outside of the strictly liturgical functions, sing hymns and other songs in the vernacular?

      And the Sacred Congregation of Rites answered on January 17, 1908: … Yes to both the one and the other, and according to the mind of the church, which is that (1) Among the Christian faithful church attendees men and boys to the best of their ability should sing their parts of the divine praises, however, not excluding the women and girls, especially in cases of the lack of men and boys; (2) However, when it comes to the official status of a Choir, the singing of women & girls alone, especially in cathedral churches, is not admissible except for sufficiently grave reasons duly acknowledged by the Ordinary: and also with the additional caution to avoid all unseemliness and scandal.

      The permission granted by the SCR for women to sing congregationally in all cases, and to sing in choirs only for sufficiently grave reasons recognized by the Ordinary actually REFUTES your contention that Pius X never intended to restore congregational singing in the Divine Liturgy!

  2. M. Correia says:

    What luck to come across this blog! I spend a portion of the year in northern Portugal and have been trying to find out where I could attend this historic rite. So far no luck. If you are up to meeting sometime please get in touch: martinhoart@gmail.com. My blog: http://offthecoastofutopia.blogspot.pt
    Thank you for your work.

  3. Michael A says:

    Thank you so much, I dream of the day that the Braga Rite is said in Portugal regularly again. If only we had an “FSSP” for the Braga Rite.

  4. Juan Jeanniton says:

    My last post contains a slight error. What I meant to say is not “virtually EVERY diocese of the so-called Roman Catholic Church launched a MASSIVE HEROIC CRUSADE to restore congregational singing into the Holy Mass” but “virtually EVERY diocese of the Holy Mother Church … “. The weight of evidence is obviously and unanimously in favor of congregational singing in the Mass and in all other solemn liturgical functions, and therefore in favor of the proposition that congregational singing is indeed the time-honored UNIVERSAL continuous perpetual indefectible Tradition of the Holy Mother Church! What gives you the right as a Roman Catholic to set your own private judgment against the time-honored perpetual uniform customs of the church?

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