S
Spyridon
Guest
I’m a USAF Veteran.
“Nothing will stop the US Air Force” is a line from the Air Force Hymn.
And to the OP: this is a perfectly legitimate votive Mass.
However, I will add the clutter on the altar is inappropriate. That stuff should be placed on the edge of the sanctuary. Secular items like that have no place on the Altar of God.
From the Catholic Encyclopedia:
“A Mass offered for a votum, a special intention. So we frequently find in prayers the expression, votiva dona (e.g., in the Leonine Sacramentary, ed. Feltoe, p. 103), meaning “gifts offered with desire [of receiving grace in return]”. The Mass does not correspond to the Divine Office for the day on which it is celebrated.”
Indeed the Masses for ordination and for the dead, which occur in this book and throughout the Roman and Gallican Rites, are really examples of votive Masses for all kinds of occasions, for ordinations (ed. Wilson, pp. 22-30, etc.), for those about to be baptized (ibid., 34), anniversaries of ordinations (153-54), nuns (156), for the sick (282), for marriages (265), kings (276), travellers (283), the dead (301 sq.), and a large collection of Masses of general character to be said on any Sunday (224-44). In this book the name first occurs, “Missa votiva in sanctorum commemoratione” (p. 367; Rheinau and S. Gallen manuscripts). The Gregorian Sacramentary, too, has a large collection of such Masses and the name “Missa votiva”
“Nothing will stop the US Air Force” is a line from the Air Force Hymn.
And to the OP: this is a perfectly legitimate votive Mass.
However, I will add the clutter on the altar is inappropriate. That stuff should be placed on the edge of the sanctuary. Secular items like that have no place on the Altar of God.
From the Catholic Encyclopedia:
“A Mass offered for a votum, a special intention. So we frequently find in prayers the expression, votiva dona (e.g., in the Leonine Sacramentary, ed. Feltoe, p. 103), meaning “gifts offered with desire [of receiving grace in return]”. The Mass does not correspond to the Divine Office for the day on which it is celebrated.”
Indeed the Masses for ordination and for the dead, which occur in this book and throughout the Roman and Gallican Rites, are really examples of votive Masses for all kinds of occasions, for ordinations (ed. Wilson, pp. 22-30, etc.), for those about to be baptized (ibid., 34), anniversaries of ordinations (153-54), nuns (156), for the sick (282), for marriages (265), kings (276), travellers (283), the dead (301 sq.), and a large collection of Masses of general character to be said on any Sunday (224-44). In this book the name first occurs, “Missa votiva in sanctorum commemoratione” (p. 367; Rheinau and S. Gallen manuscripts). The Gregorian Sacramentary, too, has a large collection of such Masses and the name “Missa votiva”
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