Change of Address and an Additional Announcement

Our new chapel—currently un-furnished and devoid of the basic necessities in celebrating the Mass— is now located within the building of the Santo Rosario Learning Center in Tomás Claudio Street in Baclaran. Whenever a Mass is ongoing we would make sure that the building is open for all.  The chapel shall be on the third floor of the building.  

This does not mean that we will be celebrating Mass only in that chapel, although most of the time we will probably do so. We are very much open to holding the Mass in other chapels or even within the parish church of Saint Rita, and of course we may return (from time to time) to the school chapel where it all began, if the relevant authorities there would give their consent.

In addition to this post from our official Facebook Page, we also announce the following:

Membership is now open to all, be it an Andrean (either currently studying in Saint Andrew’s, alumni, or former student) , or a non-Andrean. You may inquire for membership before or after our Masses or in our Facebook Page (@HermandadSAS). 

​Message from the Hermano Mayor, on the occasion of the Centennial Anniversary of Saint Andrew’s School

The Hermandad de la Sagrada Eucaristía sends a most hearty greeting of a blessed centennial anniversary of Saint Andrew’s School of Parañaque City, our home and alma mater, in the most true of ways.  Here within the corridors of this school was our confraternity formed and in its humble and noble chapel did we also revive the celebration of the Traditional Latin Mass—the perennial Roman Rite that nourished and sanctified the souls of countless Andreans since the foundation of the school. 

While it is true that regrettably our confraternity will now move its main operations to Barrio Baclaran, we shall carry on the Andrean legacy that has nourished the Confraternity, and we shall continue the spirit of sharing love and excellence, something that we have learned within the walls of Saint Andrew’s and that we have tried—to the best of our limited circumstances—to the Sacred Liturgy and the restoration of the sacred. 
Truly Saint Andrew’s has been for us a loving mother—the appellation of “alma mater” is just no figure of speech and an arbitrary title pertaining to our school. It is what the school has done for us, and for that we truly are grateful, and never shall it be forgotten by us that our roots has always been embedded within the fertile soil of Saint Andrew’s. 
So, quaff a cup and sing loudly the Te Deum, let us thank God for Saint Andrew’s, whose memory we as a confraternity shall live on in our thoughts, even onto the senility of our heads.  

U. I. O. G. D., 
Derrick Richard Celso y Sy

Hermano Mayor, Hermandad de la Sagrada Eucaristía

Loving the Pope

by Derrick Celso

Photo from Catholic Memes


It is a complicated relationship really. I love him by following him (and it’s not the Twitter kind). As Pope and therefore the Vicar of Christ on earth I follow him should he say anything ex cathedra or are otherwise instructing his flock how to live a good Catholic Christian life. He is a spiritual father, and like any fathers may err outside of ex cathedra pronunciations, and there I do not and could not follow him. 

I am not the sort of fellow who, for the reason that he is pope alone, will gladly adopt his external aesthetics regarding the liturgy and read his non-infallible writings as well as read a biography of him only for the reason that he is a pope. That is a shallow way of saying that one follows the Pope. Shallow, and rather inessential—dispensable. 

Rather, I should follow him because he is the Bishop of Rome, the Successor of Saint Peter and the visible head of the Church. Not necessarily because he is a holy pope, not necessarily because is a good pope, not necessarily because he is an effective pope, not necessarily because he is a famous pope. No, I follow him because he is the Pope, and I follow him on the areas he needed to be followed, and would ignore him to his own devices in other matters. I gladly confess that I did not lose faith in the Papacy nor in Petrine authority, because in sooth I am not an ultramontanist.  

“Peter has no need of our lies or flattery. Those who blindly and indiscriminately defend every decision of the Supreme Pontiff are the very ones who do most to undermine the authority of the Holy See—they destroy instead of strengthening its foundations” 

– Fr. Melchior Cano O.P., Bishop and Theologian of the Council of Trent.

Devotee War I: Our Lady’s Immaculate Heart v. Saint John the Baptist’s Nativity

by Derrick Celso

Yesterday I had the (dis)pleasure to witness a war against those devoted to the Immaculate Heart and those that are observing the Feast of Saint John the Baptist.  Of course such a war does not exist for the adherents of the venerable Old Roman Rite, or at least to the enlightened ones who follow the new calendar. 

This is but one of the things as to why I dislike the devotionalism of many  lay Catholics. A good, proportionate amount of devotional practice is good, so as long as tempered with the liturgy and the doctrine of the Catholic Church,  but devotionalism that trumps the Mass and the Divine Office as well as Church teaching is indecent and inappropriate. Devotions are there to foster piety and reverence as well as a supplement, not as replacement, to the liturgy and doctrine of the Church.

 Wars against those who have devotion to the Forerunner waged by the devotees of Our Lady’s Immaculate Heart because these people stole their day of festivity are wasting their breath and exasperating themselves. There is nothing at loss with losing this feast day, other than an omission of an otherwise transferrable feast day. Indeed, the devotees could meet with their curé and arrange a votive Mass in her honour on the Monday following, or perhaps transfer their devotional outbursts on the 22nd of August, which is her feast day in the old calendar.  

As for the devotees of Saint John the Baptist, they have every right to retain and celebrate their feast on the 24th of June, as it is the true day of their patron’s nativity. Transferring it to a Sunday to placate their “opponent” (I use this word tongue planted firmly in cheek), is cowardly and un-liturgical. In terms of “pedigree”, if we can use the word,  the feast of Saint John the Baptist is truly of much importance that it should be kept on this day, barring of course if Sunday would fall on the 24th, because the feast is of an ancient origin, much more so than Our Lady’s Immaculate Heart or even that of The Sacred Heart of Jesus. 

Deesis mosaic from Hagia Sophia.

There is no doubt that in terms of personage, Our Lord is higher than Our Lady, and Our Lady is higher than Saint John the Baptist, but it is true that this is not always reflected on their feast days. For example in the old calendar, the feast of the Immaculate Conception trumps the Sunday if it falls on that day, whereupon Sunday is considered as the Lord’s day. This does not mean that we hold Mary in high regard. The same goes with the feast yesterday. We did not neglect Our Lady by celebrating the feast of Saint John the Baptist. 

Now, let us see what happens on Decembers 8 and 12, wherein we shall see a more idiotic spectacle. Devotees fighting—Mary Immaculate vs. Mary of Guadalupe. Why not both? 

This post only pertains to the private opinion of the individual who wrote it, and is not to be taken as the official position of the Confraternity of the Holy Eucharist nor of Saint Andrew’s School nor any of its associates. 

Chasuble-Albs and Cassock-Albs (Part 2)

by Derrick Celso

The first part of this post concerned itself more with the reasons as to why these mega-vestments should be dispensed with, and should be replaced by lighter, traditional vestments.  This part shall continue with the general theme of how to replace or even how to recycle or repurpose the chasuble-alb and the cassock-alb. 

While not the best example of its kind, this could be the final look for a chasuble-alb converted to a chasuble. Photo from Slabbinck.

It is rather simple for the chasuble-alb to be repurposed. If it is of a rectangular shape, it could be cut-down to form a more circular or pointed shape, akin to real chasubles. The extra fabric, if are enough, could be fashioned into thin, simple inner stoles. The mandatory cross in the stole could either be hand embroidered or be formed by galloon trims or even gold braids. 

A good example of a chasuble with a single-column orphrey. In the Philippines, this is called as a “center stole design” which is a horrid misnomer that should be done with. It is very misleading, as there is no such a thing as a center stole. Photo from Pinterest. 

As for the orphrey, a simple column design may do, or the traditional Roman tau shape. The fabric for the orphrey could be plain satin, brocade or damask, so as long as it is distinctive and appropriate. One could also use galloon trims or braids instead for orphreys. In this case one should make sure that the trim is seen from a distance.  

This chasuble from The Saint Bede Studio is a fine, worthy and beautiful example of a chasuble employing the “tau” motif common in chasubles of Roman origin. Photo from the Saint Bede Studio blog. 

For the cassock-alb, it depends upon its design. If the cassock-alb is more of a cassock in design than an alb, then it could be used as a glorified cassock for the administration of the sacraments outside the church edifice. As it is converted to a full cassock, a surplice and a preaching stole should be worn overneath it. 

If a cassock-alb is designed to be more of an alb, then it should be used as an alb, with an amice being worn before wearing the alb, and finally the alb itself being secured by a cincture. 

The overlay stole could sometimes be beautiful, as shown in this picture. Photo from the Matthew F. Sheehan Company Boston.

For the “overlay stole”, there is no need for adjustment for it to be used in a traditional context. It could be used as a preaching stole, to be worn over the cassock and the surplice. It could also be used in processions as well as in the administration of the sacraments. 

This cope features a triangular hood instead of the larger shield ones in later years. Photo © The Victoria and Albert Museum.

 If a sacristy has many overlay stoles of the same design and is of considerable length, one of these overlay stoles could be converted as the orphrey for a cope in the Roman cut. The triangular shape formed in the back of the overlay stole may serve as the hood, as in the similar way to the mediaeval copes, whose hood were then fully functional, until ornamentation set in and the hood assumed a flat triangular shape, before evolving into the shield shaoe we know today. Otherwise, a hood could be devised out of scratch, or be omitted entirely. As for the clasp, it depends upon both the vestment maker and the client as well as spending power. 

To be continued… 

This post only pertains to the private opinion of the individual who wrote it, and is not to be taken as the official position of the Confraternity of the Holy Eucharist nor of Saint Andrew’s School nor any of its associates. 

Chasuble-Albs and Cassock-Albs (Part I) 

by Derrick Celso


If there is something plaguing the liturgical praxis of the Catholic Church in the Philippines, the use of such abbreviations such as the cassock-alb and the chasuble-alb are probably one of the most serious problems. Serious, not in the level of Eucharistic profanation or outright indecorous actions at Mass in the Novus Ordo, but nevertheless serious in the level of liturgical vesture. 

Unfortunately this trend is caused by things such as the ignorance of the clergy, or at least their outright indifference, or at least their conformity to the “standard” of the liturgy in this country, which in turn imposes their attitude to the manufacturers of the liturgical vestments, and then back again. A cycle of ignorance (or indifference) and over-compliance to the clients’ wishes and their fellow colleagues. Sometime ago the cycle has been done in reverse in some places. 

In this country, you have clergymen not knowing the basic difference between a white cassock and an alb, or at least do not care about the difference. The former is for their streetwear or what they would wear underneath the alb or the surplice,  the latter is for their use during the Mass in which they would add the stole on top of it, to which in turn the cincture is used to secure it in place, to which afterwards the chasuble is worn on top of it all, or the dalmatic for the deacon. 

Despite all of these differences, the priests in this country would think that it is one and the same or will choose to omit both and would rather wear the flimsy chasuble-alb with overlay stole. The chasuble-alb, a chimera of a priestly vesture that combines the shape of a Gothic chasuble and the linen alb, whose drabness of the latter is compensated by the embroidery or otherwise the fabric of the heavy overlay stole, whose weight around the shoulders of the poor priest would cause him discomfort when compared to wearing a light alb with cincture securing a thin and relatively unadorned inner stole, and finally wearing a light Gothic or even a Spanish cut chasuble with little embroidery or no ornamentation at all, excepting galloon trimmings or gold braid. 

A gothic chasuble decorated simply and is made of light materials. From the Dutch site Fluminalis.

 On the other hand, oftentimes we can also see the stole worn by the deacon sideways overneath the alb, which sometimes they would not secure with the cincture, for the alb itself is like a cassock, and the stole has its own device in securing itself without the help of a cincture. This is an imporverishment. While it is true that the dalmatic in the Novus Ordo could be dispensed with in some other occasions, it should not be dispensed with altogether. 

Ordinands somewhere in Spain during the ’50s. The light vestments and the simple aesthetics could be adopted by the Filipino clergy. Photo from liturgia.m.foros.net.

The cassock alb is the lovechild of novelty, laziness, indifference and/or conformity to the (sub)standards. The clergyman, not wanting to be too hot, nor wanting to have to wear a cassock or even a plain alb for streetwear or the Mass, had been given this cassock-alb for him to wear. Certainly this is not as worst as the other abbreviations of liturgical wear, it is nonetheless horrid considering the fact that this made the clergyman omit the cincture, whose symbolism is that of chastity and purity. 

Another lightweight vestment. Note the simple single column orphrey. From Fluminalis.


All of the reasons behind these abbreviations of liturgical wear could be put to rest, the especially the reason that the full traditional vesture could be too hot for tropical weather by purchasing an alb whose fabric is light and airy, as well as stoles and chasubles that are lightweight and whose fabric are suited for tropical weather. 

A chasuble decorated in a contemporary manner without being tasteless. From Fluminalis.

Such chasubles, dalmatics and stoles would lack heavy embroidery, being ornamented instead with a simple, light figure of Our Lord, Our Lady or some saintly or angelic figure, or even perhaps embroidery could be dispensed with and instead painted details be made as adornments to the vestments. It is also possible that all decoration could also be reduced to a single, thin column, y-shaped or tau-shaped orphrey of satin fabric or some other distinguishing fabric, or perhaps tone-on-tone fabric but set off by galloon trims or gold braids.

Saint Josemaría Escriva wearing a semi-gothic chasuble.


 A tasteful, beautiful and simple solution to the problem of hot vestments in a tropical country. One could even reconsider ditching the full Gothic style with the Borromean or the trimmed-down 17th Century cut or the shortened but otherwise excellent semi-Gothic with pointed edges, often worn by the Opus Dei priests. 

With regards to the cut of dalmatics, it the sleeves could be made loose or cut open or shortened. With regards to stoles, it could be made thinner. As with albs, they could be made of much lighter fabrics, as mentioned above, and be devoid of too much heavy ornamentation. The introduction of apparels could be laudable. 

Of course, it should not be forgotten that the amice should be made in common usage again in the Novus Ordo. It lends a formality and grace to the entire ensemble by hiding the collar of the clergyman’s streetwear. It is also not as hot as it is assumed to be, provided it be made of a very thin and lightweight fabric. 

The reverend Deacon or Father shouldn’t dispose of heavily-ornmanted and embroidered vestments of course, but if he is really bothered by the heat of the climate and the vestments, a simpler and cooler alternative could be sought after in a cheaper price rather than condensing all usage of individual vestments onto one “mega-vestment”.

For a Papal Mass, these chasubles are too austere. But for a parish or a chapel in a tropical country, this could be a suitable type of vestment, provided that the materials are light.

To be continued …

This post only pertains to the private opinion of the individual who wrote it, and is not to be taken as the official position of the Confraternity of the Holy Eucharist nor of Saint Andrew’s School nor any of its associates. 

Basic Chapel Rules

In this post, we will present our basic rules for our small and quite dispersed faithful congregation. The rules here are meant to be generalized and may not touch upon the specific special rubrics that are employed in Masses like that of Holy Week or the Ember Days. A section regarding them may be added in the near future. 

I. Regarding the posture during Masses

1. For Sung Masses, kneel for the Prayers of the Foot of the Altar up to the Introit, in which all should stand up to the Epistle, in which all sit up to the proclamation of the Gospel, whereupon all should stand. Sit during the sermon if given. If the Creed is said after the sermon, all stand and genuflect at  et incarnatus est de Spiritu Sancto, as is mandated by the rubrics. One could sit down during the Offertory, to stand up when the Dominus Vobiscum of the Preface is said. Kneel after the Sanctus up until the per omnia in saecula saeculorum, to which afterwards one stands for the Pater Noster up until the Ecce Agnus Dei before Communion. For receiving Communion, see section III. When the Post-Communion is to be said, stand and then kneel for the Final Blessing. For the Last Gospel, stand and genuflect et verbum caro factum est…as the Missal prescribes. 

2. For Low Masses, one may adopt the same postures as in a High Mass, or otherwise kneel at the entirety of the Low Mass with the exception of the Epistle and the Sermon where one sits and with the Gospel, Creed and Last Gospel, where one stands. 

3. In general, bow at the mention of Jesus, Mary and the name of the saint of the day, if applicable. While bowing for the names of Our Lady and the Saint of the day is mentioned, one may freely omit it as it is not prescribed but arose out of popular devotion. Bowing at the mention of the name of Jesus, however is required. Also, for Advent and Lent it is customary for the people to kneel for the Collect, the Post-Communion and for the Oratio super populum during Lent. 
II. Regarding Dress Code of the faithful

1. For men, at minimum a collared shirt (“polo shirt” in common parlance) or even a t-shirt as well as a good pair of pants and dress shoes (or even sandals) are acceptable. Men are encouraged to wear more formal clothes if they can do so. Ripped jeans are not allowed, nor shorts nor undershirts (“sando” in common parlance) nor anything that would resemble or take its shape. The head should be uncovered. 

2. For women, a modest dress that is not too short will do, or at least a shirt and skirts or women’s pants are allowed. The general rule is that it should not be too revealing. This rules out shorts, short skirts, spaghetti straps, “backless” etc. As to headcovering, a chapel veil or a scarf or a hat will do. Avoid going to Mass without a headcovering. 

3. For clergymen and religious as well as seminarians, please wear your formal dress or habit proper to your respective ranks as much as possible. 
III. Regarding the Reception of Holy Communion

1. Do not treat Holy Communion as your participation trophy. In other words, if you should not receive, you shouldn’t.

2. Kneel for Communion at all times except when you have bone problems or too weak to do so, then stand. 

3. Reception in the mouth is the only way of receiving Holy Communion. Communion in the hand is prohibited, forbidden, rejected, shunned, etc. 

4. One should be free of mortal sins before receiving Communion. A dead body cannot eat, likewise a dead soul. Confess your sins and get absolved of them first before approaching the altar for Holy Communion. One should also be properly disposed to receive Holy Communion. 

5. Consume the host immediately by swallowing. 

6. Say a prayer of thanksgiving after Communion. 


IV. Regarding Collections

1. The Faithful are encouraged to donate money to the collections to be done either during the sermon or during the Offertory. 

This will help the Confraternity in a very good way, as it lessens the burden of expenses in purchasing items for its use in the Liturgy. 

It is guaranteed that the money will go to good causes, and that is the praise and glory of God and the edification of the faithful through the perennial ancient Roman Liturgy. 
U. I. O. G. D. 

Regarding the Tale of the Weeping Pope Paul VI

by Derrick Celso

As has been almost customary in the internet traditionalist Catholic community, the story of Paul VI weeping about the loss of Pentecost Octave had once again resurfaced.  

I must admit to being responsible with posting the anecdote on our official Facebook Page as well, but I—like the others—have some doubts about its veracity. The anecdote itself is a rumor from Rome, and has been for some time spreading in the Internet ever since Father Zuhlsdorf (of WDTPRS fame) has shared it in his blog.

The fact that this anecdote (dare we say it is really a myth?) has spread without pointing to an original, written source, we cannot be sure if it is really authentic or not. 

It has been claimed that the anecdote is not factual for the reason that in May 18, 1970, the date of the event, the abolished Pentecost Monday has in its stead the first day of Tempus per annum, and the optional memorial of Saint John I, pope and martyr. The Roman custom is to celebrate the feast day of a sainted pope and/or martyr, regardless whether it is optional or not. Unless the Master of Ceremonies for Pope Paul’s private Mass has an ax to grind against the memory of St. John I, or at least apathetic from (that phrase I have lifted up from somewhere), he would have laid out the red vestments, and not the green ones. Accordingly, Pope Paul, whether he really knew that he abolished Pentecost octave or not, would not have noticed the change due to said red vestments. That is the cited reason for the anecdote being a myth. Now, if he really flipped the Missal and saw the collect and propers appointed for the feast being different from those appointed for Pentecost, he would have noticed the change. But no anecdote exists that he had a reaction with regards to finding out the difference, that is if he were really oblivious to the abolition of Pentecost octave. 

As to the details in support of the anecdote, we can only rely on things such as other anecdotes that Pope Paul is of a weak-willed character, which is evident with his private audience that he granted to Alice and Dietrich von Hildebrand. But, if we rely on such evidences, the veracity of the story could be questioned further, as it provides little evidence to justify its factuality. Perhaps there were other evidences in its support, but so far I myself have not read it yet. Widespread acceptance of the anecdote itself does not mean it is true, of course. 

So there you have it. The story could either be dismissed as a sham or be believed as true, but one thing is of value about that story and it is this—“If it ain’t broke, don’t fix it.”

This post only pertains to the private opinion of the individual who wrote it, and is not to be taken as the official position of the Confraternity of the Holy Eucharist nor of Saint Andrew’s School nor any of its associates. 
Related posts from around the Internet:

In Which Catholicus Nua Refutes The Myth of Paul VI’s Whit Monday Story by Checking the Calendar by ‘Catholicus Nua’

Within the Octave by Rubricarius 

Regarding this Blog

It has been months since last time we have updated this blog. The old clutter has been cleaned up for a while, and we are slowly revamping this site as a sort of place to gather our thoughts upon matters touching our Hermandad, as well as reflections regarding the Liturgy, art and architecture of the Catholic Church in a way that we experience it. 

As this is a blog for the Hermandad itself, the topics to be chosen would be uncontroversial, and almost tantamount to be preaching at the choir. We are all friends (hopefully), and we intend this blog as a more permanent place to record our thoughts and inputs. 

As to whether we would continue our Spanish edition, I am afraid that we have been swallowed a bit by Anglicization, and therefore nobody could be able to write good articles in Spanish in this blog. However, our Spanish Section would deal more with reprints of old articles, whatever we could find that is of use to us in the present day. 

That is all. 

A New Mantle for Our Lady

The Confraternity has commissioned the embroidery atelier of “Marilyn’s Embroidery” located at Barrio San Dionisio in Parañaque City for the making of a new mantle of Our Lady of the Rosary for her procession this upcoming October 7. The mantle is of gold satin cloth, and embroidered with gold-colored and red-colored thread.