Our Lady's Knights of the Altar Handbook

38 Pages·2012·1.55 MB·English

Handbook
Our Lady’s Knights of the Altar
www.knightsofourlady.com
1
Our Lady’s Knights of the Altar Handbook! 4
The Guild! 4
The Mission! 4
Our Lady! 4
The Structure! 4
The Commitment! 5
The Page! 5
The Squire! 6
The Knight! 7
The Virtues! 8
Introduction! 8
Prudence! 9
Justice! 10
Religion! 11
Obedience! 12
Fortitude! 13
Magnanimity and Magnificence! 14
Constancy and Patience! 15
Temperance! 17
Chastity and Modesty! 18
Humility! 19
Meekness! 20
Faith! 21
Hope! 22
Charity! 23
The Prayers! 25
The Apostles’ Creed! 25
The Our Father! 25
The Hail Mary! 25
The Glory Be! 25
Hail Holy Queen! 25
The Fatima Prayer! 25
Act of Faith! 25
Act of Hope! 26
Act of Charity! 26
Act of Contrition! 26
2
Consecration to Our Lady! 26
Morning Prayers! 26
Night Prayers! 26
Prayer Before Serving Mass! 27
Prayer After Serving Mass! 27
The Rosary! 27
The Angelus! 28
The Regina Cæli (Queen of Heaven)! 29
The Memorare! 29
The Litany of Loreto! 30
The Litany of the Sacred Heart! 32
Prayer to St. Joseph! 33
Latin Prayers! 34
Appendix! 36
Ceremony of Induction for Pages! 36
Ceremony of Knighting! 37
3
Our Lady’s Knights of the Altar Handbook
The Guild
THE MISSION
The mission of Our Lady’s Knights of the Altar is to offer Christ worthy service through the
sanctification of the altar boy. This is realized by coming to a true knowledge of who Christ is
and by the close imitation of his virtues.
OUR LADY
It is through Our Lady that these gifts of knowledge and virtue are received.
She, above all others, knows the divine origins of her Son, who miraculously became her child at
the Annunciation. (cf. Lk 1:26-38) It is through her intercession, like at the wedding feast of
Cana, that his divinity is made known to others: “This, the first of his signs, Jesus did at Cana in
Galilee, and manifested his glory; and his disciples believed in him.” (cf. Jn 2:1-11)
She has also been appointed as Mother of all, and especially of “those who keep the
commandments of God and bear testimony to Jesus.” (Rev 12:17) It is now her role to form her
children into the image of her Son, preparing them in every way possible to reach their destined
goal of heaven. She does this by bringing to them all the graces Christ won on Calvary, so that
they may faithfully practice his virtues in their lives.
These are the reasons why the name of the guild is Our Lady’s Knights of the Altar, because its
members consciously belong to her and look to her for their formation, invoking her under the
two titles of Mother of God and Mediatrix of All Graces.
THE STRUCTURE
The journey to knighthood consists of three steps and is open to any boy age 10 or older.
A Page is entrusted with the duties of candles and cross. A Squire is entrusted with the
duties of sacramentary, bells, and paten. A Knight is entrusted with the duties of acolyte and
thurifer.
Candidates 12 and under begin by shadowing the other servers. This means that they vest, join
in the processions, and, although they have no formal duties, attend Mass in the sanctuary. Upon
joining the guild they are presented with the prayer card.
At the age of 13 a candidate becomes eligible to be instructed in the duties of a Page. Once
trained he is formally inducted and presented with the handbook. (cf. pg 78)
4
If he remains faithful to these duties for a period of one year, he becomes eligible to be trained
in the duties of a Squire. Once prepared, he takes up this role in humility, without any
ceremonies of induction.
If he remains faithful to these duties for a period of two years, he becomes eligible to be
instructed in the duties of a Knight. Once trained, he is formally inducted and invested with the
Miraculous Medal. (cf. pg 80) This medal hangs from a silver chain, unless, as explained below, he
has already received the title of Honors.
Any Squire or Knight may be trained in the service of the Extraordinary Form of the Latin
Mass. Upon mastering it, they will have earned the title Squire with Honors or Knight with Honors.
For a Knight this is signified by replacing the silver chain with a golden one.
THE COMMITMENT
The members commit themselves to attending their training sessions, observing their serving
schedules, and wearing “Sunday best” during their times of service.
They are also encouraged to participate in various socials organized by their director, such as
canoeing, hiking, movie night, etc... These events serve as opportunities to grow in both
camaraderie and virtue.
THE PAGE
A page in medieval history was a boy aspiring to a life of selfless service as a knight. Working as
a messenger, it was an act of devotion to his king. A Page preparing for knighthood in Our Lady’s
Knights of the Altar seeks to offer this same service to the King of Kings, Jesus Christ,
enthroned on the altar at Mass and in his heart throughout life.
Our Lady’s Page acts as a messenger by the performance of his duties in the Mass. The sight of
the crucifix and accompanying candles with which he is entrusted calls to mind the price paid
for man’s salvation and the light of faith leading him to his heavenly homeland. By these he
announces hope to the sinner (cf. Jn 3:16), rest to the laborer (cf. Mt 11:29), and warning to the
enemy. (cf. Lk 10:17-19)
He also proclaims Christ through the example of a holy life, cooperating with the graces Our
Lady offers him to sanctify himself through prayer and virtue. This good example gives a faith-
filled testimony of divine realities to others, inspiring in them both belief and action: “Let your
light so shine before men, that they may see your good works and give glory to your Father in
heaven.” (Mt 5:16)
It’s through this cultivation of holiness that a Page rightly begins his journey to knighthood, being
formed in generous service to Jesus through Mary. In a formal way, he is reminded of this
commitment and honor each time he leaves the sacristy to begin Mass, as the priest announces
5
to all the servers: 1Procedámus in páce. (Let us proceed in peace), to which they respond:
2In nómine Chrísti et Maríæ. Amen. (In the names of Christ and Mary. Amen.) On
returning to the sacristy, this duty of the moment is fulfilled, as the priest announces: 3Prósit.
(Let it be as it is.), to which the servers respond: 4Deo Grátias. (Thanks be to God.)
THE SQUIRE
In medieval times, a squire was a young man entering the second stage towards knighthood. His
duties dealt with things which most were eager for, like accompaniment of the knights to the
battlefield, caring for weapons, and joining in the cheers of a tournament. But less glorious
services were also expected, like waiting on tables, playing the errand boy, and cleaning stables.
These latter duties laid an essential foundation of humility so that the former could be carried
out in a way truly pleasing to the king: “Clothe yourselves, all of you, with humility toward one
another...” (1Pet 5:5)
Seeking positions of authority or honor out of ambition, like the two sons of Zebedee, is a fruit
of pride, bringing with it quarrels, jealously, presumption, vain-glory, and boasting. (cf. Mk
10:36-45) Humility disposes one to be content with lowly tasks for God’s glory, readily giving
place to others as the least: “You know that those who are supposed to rule over the Gentiles
lord it over them, and their great men exercise authority over them. But it shall not be so
among you; but whoever would be great among you must be your servant, and whoever would
be first among you must be slave of all.” (Mk 10:42-44)
Humility also disposes one to be conscious of his own faults, moving him to accept and treat
others with mercy just as Christ has done for him: “The scribes and the Pharisees brought a
woman who had been caught in adultery, and placing her in the midst they said to him, ‘Teacher,
this woman has been caught in the act of adultery’...And as they continued to ask him, he stood
up and said to them, ‘Let him who is without sin among you be the first to throw a stone at
her.’” (Jn 8:3-4, 7)
Because of its fundamental importance, this foundation of humility is also cultivated in Our
Lady’s Squire; there are no ceremonies of induction or external signs of the new rank; although
he is now able to assist the priest directly with the sacramentary, he will at times be asked to
“take the lower seat” and fill in for the duties of a Page (cf. Lk 14:10); the ringing of the bells at the
consecration is a clear reminder that he is there to call attention to Christ rather than himself;
and performing the duties of the communion paten exercise humility of mind, consenting to
1 Prō-chā-dămŭs ĭn pă-chā.
2 Ĭn nō-mē-nā Crēs-tē ět Mă-rē-ā. Ă-měn.
3 Prō-sēt.
4 Dĕō Grăt-sē-ǎs.
6
what God has revealed about the Eucharist even though the senses recognize only bread and
wine.
THE KNIGHT
A knight in medieval history was a man formally received into the service of his king, and
through him to the good of others. His life was one of self-sacrifice and toil for the sake of the
kingdom and the establishment of peace in its people’s hearts. Our Lady’s Knight elevates this
ideal of chivalry into the virtue of charity, seeking to fulfill its twofold commandments: “You shall
love the Lord your God with all your heart, with all your soul, and with all your strength, and with all your
mind; and your neighbor as yourself.” (Lk 10:27)
Towards God, this is realized by fidelity: “If you love me, you will keep my commandments.” (Jn
14:15) Faithfulness to his law is a holocaust of love burning away the sinfulness of fallen man and
is symbolized by the incense used during Mass. For the glory of the Father, both the priest and
the people unite themselves to the swings of the thurible, joining their offerings of fidelity to
Christ’s on the altar: “The offering of a righteous man anoints the altar, and its pleasing odor rises
before the Most High.” (Sir 35:6)
Towards one’s neighbor, charity is fulfilled by service: “Greater love has no man than this, that a
man lay down his life for his friends.” (Jn 15:13) Denying oneself for the sake of another is like the
grain of wheat that dies in order to bring forth life. (cf. Jn 12:24-25) Our Lady’s Knight dies to
the world in order to serve at the altar, participating in bringing to others the gift of everlasting
life: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last
day.” (Jn 6:54)
It is to Our Lady that the Knight looks for this twofold gift of charity. By her “yes” in becoming
the mother of Jesus and to his sacrifice on Calvary, she played a unique role in bringing about
man’s redemption, meriting also a unique role in dispensing its fruit of grace, as she’s depicted on
the Miraculous Medal. (cf. Lk 1:26-38 & Jn 19:25-27) Worn around the Knight’s neck, this medal
is his constant prayer to her for this choicest of graces, loving God above all things and his
neighbor as himself: “O Mary, conceived without sin, pray for us who have recourse to you.”
7
The Virtues
INTRODUCTION
The goal of the Christian life is to be transformed into Christ, cooperating with the grace of
baptism in stripping oneself of the “old man” with its sinful habits and putting on the new one
“created after the likeness of God in true righteousness and holiness.” (Eph 4:24) This new life in
Christ is the life of virtue, habits of acting rightly according to faith and reason. They’re named
from the Latin word virtus for strength because a virtuous person is one strengthened in God’s
grace, following his commandments rather than the inclinations of his fallen nature.
Man’s nature fell from its created state with the crime of original sin. Before that, Adam and Eve
enjoyed a harmony of order within themselves. Living in reference to God, their minds dictated
to their desires what should be done and what should not, which in turn wholly obeyed their
wills. Influenced by the serpent, they chose to direct themselves contrary to God’s law, and as a
consequence, for both themselves and their offspring, this harmony was disrupted. God’s life of
Sanctifying Grace in the soul was lost and man’s desires would now stray independently of a
clouded mind and weakened will, ignoring their dictates and seeking to control his actions. This
rebellion in him is called concupiscence and is complained of by St. Paul: “For I do not do the good I
want, but the evil I do not want is what I do...I see in my members another law at war with the law of
my mind and making me captive to the law of sin which dwells in my members.” (Rom 7:19,23)
Through the merits of Christ’s redemption, baptism restores God’s life in the soul, but the
consequences of disorder remain, offering man the opportunity to participate in his own
personal renewal. He does this by collaborating with two other gifts received at baptism, the
infused virtues and Seven Gifts of the Holy Spirit. The virtues can be compared to the reins of a
horse and carriage. Enlightened and strengthened by grace, the soul uses them to struggle
against his fallen nature and direct himself according to God’s will, just as a carriage driver would
use the reins to control the horses and steer the carriage. By this steady effort, man works with
grace in gradually being transformed into the image of Christ.
This transformation requires the exercise of both the theological virtues and the moral virtues. The
theological virtues unite him to God directly, having him as their immediate object; these are
faith, hope, and charity. The moral virtues unite him only indirectly, preparing the soul to be close
to him by disposing it to lead a good, or moral life. There are many of these and together they
make up the four cardinal virtues of prudence, justice, temperance, and fortitude. These four are
named from the Latin word cardo for hinge, because all of the moral virtues, like a door, can be
“attached” to them. For example: two parts of the cardinal virtue of fortitude are the virtues of
patience and constancy; and some parts of the cardinal virtue of temperance are the virtues of
humility and modesty.
8
God’s infused virtues can be distinguished from ones performed under natural powers and with
natural motives, like being successful or healthy. His virtues enable man to live life out of love for
him and neighbor, the kind practiced by Christ and which begin to merit for eternal life. They are
his gifts, and while man can begin to experience a greater ease in their exercise through the
formation of good habits, he alone can actually increase them to a more perfect possession. This
happens with every increase of Sanctifying Grace, granted through the worthy reception of the
sacraments, devout prayer, and the performance of good works, like Our Lady at the
Annunciation, cooperating with the Holy Spirit in bringing Christ into the world. (cf. Lk 1:26-38)
PRUDENCE
Prudence is the virtue that disposes man to make right judgments about what he should or
shouldn’t do in order to reach his goals of God and heaven: “For what does it profit a man, if he
gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for
his soul? For the Son of man shall come in the glory of his Father with his angels: and then will
he render to every man according to his works.” (Mt 16:26-27) Mindful of his Master’s return,
the faithful servant prepared his household well; anxious to welcome him, the five virgins kept
their lamps alight; and discovering his surpassing worth, the man in the field sold everything he
had to possess him. (cf. Mt 24:45-51, Mt 25:1-13, & Mt 13:44)
These parables and the other Gospel maxims are its light, summed up in the Beatitudes and
directing all of one’s thoughts and actions: “Blessed are the poor in spirit, for theirs is the
kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the
meek, for they shall inherit the earth. Blessed are those who hunger and thirst for
righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall
be called sons of God. Blessed are those who are persecuted for righteousness’ sake, for theirs
is the kingdom of heaven.” (Mt 5:3-10)
In regards to the other virtues, it’s role is to direct the exercise of them in-between the cliffs of
“too much” and “too little.” Both extremes are avoided by applying their principles with
common sense, molding them to each unique person and situation. For example, while a
principle of the virtue of religion is that it’s necessary to pray, prudence recognizes that a
working man and a monk will observe this in different ways and in different amounts, also, while
a principle of the virtue of temperance is not eating in-between meals, prudence recognizes that
celebrating a special occasion or fueling a growing body should justify an allowance: “For
everything there is a season, and a time for every matter under heaven...” (Eccles 3:1)
Making the right decision at the right time can require some personal reflection, especially in
more difficult situations. This is an aspect of prudence that thinks over past experiences to learn
from both failures and victories, analyzes present situations to understand them well, and looks
9
into the future to try and predict consequences of particular choices. In the struggle for heaven,
it’s easy to see how this kind of examination is able to root out bad habits by both pin-pointing
their sources and determining an effective remedy: “A prudent man sees danger and hides himself;
but the simple go on, and suffer for it.” (Prov 22:3)
In times of uncertainty, seeking good counsel can be of great help: “Where there is no guidance, a
people falls; but in an abundance of counselors there is safety.” (Prov 11:14) Discussing situations
draws on other’s experiences, reveals new perspectives, and strengthens the soul in confidence,
and asking for advice, especially in the confessional or spiritual direction, can very quickly dispel
the confusion of satan and sin. Also indispensable for imparting divine light is having direct
recourse to the counsels of the Most High; prayerful consideration of his Word, like Our Lady in
Bethlehem, will always reveal the path to life: “But Mary kept all these things, pondering them in her
heart.” (Lk 2:19)
JUSTICE
Justice is the virtue that gives to all their rightful dues. St. Joseph was of royal decent yet obeyed
the civil law; he was a pledged husband and provided what he could for his wife; and although
deeply humbled, he fulfilled God’s will in becoming the foster father of his Son. (cf. Lk 2:1-7)
These acts of justice bore the fruit of peace within his society, family, and conscience, bringing
God’s blessings to the works of his hands: “The just shall flourish like a palm tree, and grow like a
cedar in Lebanon. They are planted in the house of the Lord, they flourish in the courts of our God.” (Ps
92:12-13)
Christ summed up the obligations of justice towards one’s fellow man in the Sermon on the
Mount: “So whatever you wish that men would do to you, do so to them; for this is the law and the
prophets.” (Mt 7:12) Included in this summary is respecting the rights of ownership belonging to
others. Stealing outright is the obvious offense, but theft is just as real in things like charging
unfair prices, using false scales, selling bad products, or doing poor work: “Whatever your task,
work heartily, as serving the Lord and not men, knowing that from the Lord you will receive the
inheritance as your reward; you are serving the Lord Christ.” (Col 3:23-24)
In the area of speech, others have a right to a good name. Detraction is a sin that unnecessarily
reveals another’s faults. Calumny, still worse, makes those faults up. The injustice is that they
offend charity and rob the person of his rightful influence within society. Pride does this to repay
criticism, ambition to secure position, and jealousy to steal the limelight. The seriousness of
these sins can be judged from the extreme damage so easily caused, sometimes costing not only
the loss of reputation, but even of family, home, and livelihood: “So the tongue is a little member
and boasts of great things. How great a forest is set ablaze by a small fire!” (Jas 3:5)
Justice owed to different societies, like governments and family, is based on the observance of
their laws. By accepting a share of their legitimate burdens, their authority and the benefits they
10