St. Wilfrid, St Etheldreda's, Ely

"But as for you and your companions, you certainly sin if, having heard the decrees of the Apostolic See and of the Universal Church, and that the same is confirmed by Holy Writ, you refuse to follow them; for, though your fathers were holy, do you think that their small number, in a corner of the remotest island, is to be preferred before the Universal Church of Christ throughout the world? and if that Columba of yours (and I may say, ours also, if he was Christ's servant) was a holy man and powerful in miracles, yet could he be preferred before the most blessed prince of the apostles, to whom our Lord said, Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it, and to thee I will give the keys of the Kingdom of Heaven." Lives of the English Saints. St. Wilfrid, Bishop of York p35

"Saint Wilfrid was bishop of York, in the beginning of the eighth century. He consecrated his youth to Almighty God, going into the monastery of Lindisfarne, at the age of fourteen. After some years, observing some remissness there, he went to Rome, that he might be there instructed in the rules of greater perfection. Returning into England, he made some stay at Canterbury, and thence carried the rule of St. Benedict into the North, which had not yet been received in those parts. His virtue and learning recommended him to the see of York. Egfrid soon after succeeding to the crown, this prelate's constancy was not accommodated to the temper of that prince, who therefore drove him from his see. But being again admitted, he died there in peace, having labored in all the duties of a good pastor nearly fifty years.

The good seed sown in his youth appeared afterwards in a plentiful harvest. Take the same method, if you have any under your care. Season youth with good principles; for thus only can you hope to secure it against the uncertain, vain, or vicious inclinations of those years, and against the infinite snares of a treacherous and corrupt world. They who are sensible of the many dangers to which these are exposed, will find all the care that they can take little enough to prevent their going astray. Therefore as for those, whose principal solicitude is for a fashionable education, and who for accomplishing this, venture their children into the midst of corruption; it is but too evident, that they are more concerned for this world, than for the next. If they live to see their children miserable, they can only thank themselves. But how will they make reparation for their fault, when it is beyond their power? Good education and example teach children to be saints; but to bring them up to the usual vanities and follies of the world, is putting them into the broad way, even the way of hell." The Catholic Year; Or Daily Lessons on the Feasts of the Church by Rev. Fr. John GOTHER

La Virgen del pilar (late 18th century, Puerto Rico) by José Campeche y Jordán

Prayer to Our Lady of the Pillar

O Virgin Mother of the Pillar, deigning to appear to thy beloved disciple, St. James, promising him the victory over paganism, and blessing so abundantly his labors for the spread of the True Catholic Faith, secure for us also, who are the children of that same Faith, the victory over our many foes and the paganism that threaten souls in our day. 
Through the intercession of thine Apostle, St. James, the “Son of Thunder”, may we help establish everywhere the true devotion to thy Immaculate Heart that Our Lord wills for the conversion of all sinners. Amen.

"Of all the places that Spain offers for the veneration of the devout, the most illustrious is doubtless the sanctuary consecrated to God under the invocation of the Blessed Virgin, under the title of our Lady of the Pillar, at Saragossa. According to ancient and pious tradition, St. James the Greater, led by Providence into Spain, spent some time at Saragossa. He there received a signal favor from the Blessed Virgin. As he was praying with his disciples one night, upon the banks of the Ebro, as the same tradition informs us, the Mother of God, who still lived, appeared to him, and commanded him to erect an oratory in that place. The apostle delayed not to obey this injunction, and with the assistance of his disciples soon constructed a small chapel. In the course of time a larger church was built and dedicated, which, with the dedication of Saint Savior's, is kept as a festival in the city and Diocese of Saragossa on the 4th of October."

Approved by the Sacred Congregation of Rites on 7 August 1723, and later inserted in the lessons of the office of the feast of our Lady of the Pillar, celebrated on 12 October.

Source: wikipedia

Catholic priest vesting

"When offering the Holy Sacrifice the priest wears special garments. It is most proper to have special priestly clothing. God commanded Moses to see to it that Aaron and the priests when ministering put on special garments. "Thou shalt make a holy vesture for Aaron, thy brother, for glory and beauty" ( Exodus 28, 2). The Lord gives most minute directions regarding the vestments to be worn by Aaron and the priests. Read chapter 28 of Exodus. In like manner does the Catholic Church order her priests to use special garments when performing the offices of the priesthood.

The Council of Trent (Sess. 22. ch.5) enumerates the priestly vestments among the things "derived from an apostolical discipline and tradition." How are we to interpret these words of the Council! It is certain that the sacred vestments in their present form do not date back to apostolic times. It is also certain that our Lord instituted the Holy Sacrifice and that the Apostles and their immediate successors celebrated the Holy Sacrifice in clothes of ordinary make. What then, can be the meaning of the Council? The Council means to say that the practice of having garments of precious material and exclusively worn in the celebration of the Holy Sacrifice, dates back as far as apostolic time. Of this we have ample proof. (Cf. Gibr, 29; K-L, Bd. 7, col. 766; Van der Stappen, III, 97).

As to the origin of the priestly vestments we can say with Kraus (Vol. II) and the authorities just named that they have developed from the clothing customary in the early ages of the Church. It is commonly accepted that the clothing worn by priests when ministering did not until about the fourth century differ in make from the ordinary. They were, as stated above, of more precious material and for exclusive use in the divine offices.

When the priest says Holy Mass, he puts on six different garments, namely, the amice, the alb, the girdle, the manipule, the stole, and the chasuble. (Cf. Missal, Ritus celebrandi Missam 1,3,4). These vestments not only designate the priestly office, but have a mystical and moral meaning. In this lesson we shall study the priestly vestments and their signification.

1. The Amice

"The amice is a rectangular piece of linen about three feet long and two feet wide. It has a string at each of its two upper corners by which to fasten it on the shoulders of the weaver, and a cross in the middle of the upper edge, which the priest kisses when vesting." (O'Brien) The word is derived from the Latin amicire, which signifies to throw around, to wrap about. The amice was no distinct garment with the Romans; but any garment used to throw loosely around the head or shoulders was so called.

The amice came into use toward the close of the eighth century. The Greek church does not use the amice nor an equivalent. the missal directs that the priest take the amice at the two upper corner, then kiss it where the cross is; afterwards he places it on the head, then drops it down on the shoulders and draws it around the neck.

Why is it first placed on the head? This is done to remind us that originally the amice was designed to cover the head and neck. The amice was so used until about the tenth century, when the biretta came into use. Some religious orders wear the amice on the head until the beginning of Mass. In the ordination of the sub-deacon the bishop first places the amice on the head and afterward draws it down onto the neck.

What is the spiritual signification of the amice? While vesting with the amice the priest say: "Place, O Lord, on my head the helmet of salvation, so that I may resist all the assaults of the devil." The amice therefore signifies the helmet of salvation.

Why is the amice placed around the neck? The bishop reminds the sub-deacon in the ordination service that the amice signifies the curbing of the voice - the tongue - castigatio vocis. For this reason, after placing the amice on the head, the bishop drops it down onto the neck.

Let both priest and people say when getting ready to assist at the Holy Sacrifice, " I said: I will take heed to my ways, that I sin not with my tongue. I have set a guard to my mouth, when the sinner stood against me. " (Psalm 38, 1,2).

2. The Alb

"The alb is a loosely-fitting garment of pure linen, entirely enveloping the body, and fastened at the neck by means of strings" (O'Brien).

This garment we find used by all nations in their religious rites. Among the vestments of the Mosaic priesthood we find a straight linen garment mentioned (Cf. Exodus 28; Lev. 8.7) The alb corresponds to the Roman tunica - an undergarment.

What does the alb signify? The prayer prescribed to be said while putting on the alb will tell us: "Make me white, O Lord, and cleanse my heart; that being made white in the blood of the Lamb, I may deserve eternal reward." Every one can readily understand how the alb signifies purity of body and soul. "The new man, who, according to God, is created in justice and holiness of truth" (Eph. 4. 24)

 3. The Girdle

The girdle is practically necessary to keep the alb in place. The girdle was anciently of very common use. At present the girdle or cincture is of linen. It must be large enough to go around the body. Its meaning is given in the prayer: " Gird me, O Lord, with the girdle of purity, and quench in my reins the fire of concupiscence, that the virtue of continence and chastity may abide in me." In olden times the cincture used to be made of other material and ornamented.

4. The Maniple

The maniple is now made of the same material as the stole and chasuble. It is about three feet long and about four inches wide. It is doubled and fastened on the left arm. "Originally it was intended solely for wiping the perspiration from the face of the weaver and drying the hands so that the sacred vestments might not be soiled by them. In fact, it served in every way as a handkerchief" (O'Brien). Since the tenth century it is spoken of as a liturgical garment and made of the same material as the chasuble.

When the bishop gives the sub-deacon the maniple, he tells him it signifies the fruit of good works - fractus bonorum operum. Hence the prayer while fastening the same on the left arm: " May I deserve, O Lord, to bear the maniple of tears and sorrow, that with joy I may receive the reward of my labor."

5. The Stole

"The stole is a long band of precious cloth, of the width as the maniple, but about three times its length. It is worn around the neck and crossed on the breast, in which position it is kept by the cincture" (O'Brien).

Anciently the stole was an ornamental garment, much wider than the present. The stole has been known as a liturgical vestment since the ninth century, supplanting about that time the ancient orarium.

As the maniple is stricly proper to the sub-deacon, so the stole is the insignia of the deacon. The deacon wears the stole over the left shoulder and crosses it under the right arm. This manner of wearing the stole is to remind the deacon of his inferiority to a priest. The priest when saying Mass crosses the stole on the breast: the bishop does not cross the stole, because he wears the pectoral cross. The stole signifies the duty of ministry in the Church - adimple ministerium tuum, the bishop tells the deacon, and : Receive the yoke of the Lord he tells the priest at ordination. When putting on the stole the priest says: "Restore to me, O Lord, the stole of immortality which I lost in the transgression of our first parent; and although unworthy to approach Thy Sacred Mysteries, may I deserve to inherit eternal joys."

6. The Chasuble.

The Chasuble is the upper and chief vestment of the priest. The word reminds us that anciently it enveloped the priest from neck to foot like a little house - casula. It had but an opening at the top of the head. Tho have use of the arms it was necessary to double up the chasuble. It is made of precious cloth in one of the liturgical colors. The ancient chasuble became modified in the course of time. By and by it was cut open at the shoulders to put though the arm; later on it was cut open to the sides and reduced in length. There are at present two forms of chasuble, namely, the Roman and the Gothic. The Gothic is more like the ancient chasuble than the Roman.

The priest putting on the chasuble says: "O Lord, who hast said, "My yoke is sweet and My burden is light, grant me so to bear Thy yoke that I may obtain Thy grace." The chasuble signifies Charity: charitas." The priest has chosen the Lord for his inheritance. He has taken the yoke of the Lord upon himself. He must love God and his neighbor. In charity and with charity let him labor for God, himself and his neighbor.

Source: Rev. C. M. H. (Our Young people,  1916)