The Saint Lawrence Press Blog

Sexagesima Sunday

2012-02-12T00:01:00.000-08:00

Sexagesima Sunday is a semi-double of the second class. The Sunday is characterised by a very lengthy Epistle, from St. Paul's Latter Epistle to the Corinthians. The Gospel pericopes are from St. Luke and the parable of the sower with his seed landing on rock, amongst weeds and on the good ground.

At Vespers yesterday the antiphons and psalms were of Saturday, the chapter, antiphon at the Magnificat and collect were proper to Sexagesima Sunday. The hymn, Jam sol recedit igneus, was sung with the Doxology of the Incarnation. After the collect of the Sunday a commemoration was sung of the preceding Office of the Apparition of the BVM at Lourdes followed by a commemoration of the Seven Founders of the Servite Order. The Suffrage was omitted due to the occurring double feasts. At Compline Te lucis was sung with the Doxology of the Incarnation and the Dominical preces were omitted due to the occurring double feasts.

At Mattins, as the antiphons and psalms are those used on Sundays. In the first nocturn the lessons continue to be read from Genesis (Ch. 5 & 6), the beginning of the story of Noah. In the second nocturn the lessons are from St. Ambrose on Noah and the Ark and in the third nocturn the lessons are a homily from St. Gregory on the Gospel of the seed falling on good and poor ground. A ninth responsory, Cum turba plurima, is sung in place of the Te Deum.

At Lauds the 'second scheme' of psalms is sung: Pss 50, 117, 62, Canticle of the Three Children (Benedictus es) and 148. The antiphons at Lauds are proper for Sexagesima Sunday as are the antiphon at the Benedictus and collect. After the collect of the Sunday a commemoration is sung of the Seven Founders of the Servite Order.

At Prime the order of psalmody is Pss. 92, 99 (displaced at Lauds) and the usual first two divisi of Ps. 118. The Dominical preces are omitted due to the occurring double feast. At the Hours the antiphons and chapters are proper to Sexagesima Sunday.

In Mass there is no Gloria, the second collect is of the Seven Founders of the Servite Order. There is no third collect. A Tract is sung after the Gradual, the Creed is sung , the Preface is of Trinity and Benedicamus Domino is sung as the dismissal by the deacon facing the altar.

At Vespers the antiphons and psalms are those of Sundays, the chapter is proper as is the antiphon on the Magnificat. After the collect of the Sunday a commemoration is sung of the Seven Founders of the Servite Order. At Compline the Domincal preces are omitted because of the double feasts commemorated at Vespers.

Following the 'liturgical books of 1962' there are no commemorations at Vespers and the hymn has the ordinary Doxology as does Te lucis at Compline. Mattins is reduced to one nocturn. At Lauds no commemoration is made of the Seven Founders of the Servite Order. At Prime the arrangement of psalms is Pss. 53, 118(i), 118(ii). At Mass there are is only one collect and Benedicamus Domino is supressed in favour of Ite, missa est. At Vespers there are no commemorations.

Art: Jerome Nadal

God save The Queen!

2012-02-06T08:00:00.000-08:00

Today the United Kingdom and the countries of the Commonwealth Realm rejoice in the sixtieth anniversary of the Accession of Her Majesty Queen Elizabeth II. The day is tinged too with sadness, particularly for Her Majesty, being also the sixtieth anniversary of the death of His Majesty King George VI.

May there be many singings of the Te Deum today in thanksgiving for The Queen and through all of the Diamond Jubilee celebrations.

God save The Queen, long may she reign!

Official Jubilee photograph from Hello.

Septuagesima Sunday

2012-02-05T00:01:00.000-08:00

Septuagesima Sunday is a semi-double of the second class. The liturgical mood becomes more sombre with first Vespers of Septuagesima and penitential violet becomes the liturgical colour of the season. Although more sombre than the season after the Epiphany the short season of Septuagesima is not as penitential as Lent. Although the colour violet is used at Mass the ministers do not wear folded chasubles but dalmatic and tunicle for these three Sundays and for ferial days. The organ is still played until Ash Wednesday. However, from Septuagesima until Holy Saturday the dress of some prelates changes. Cardinals of the Court of Rome no longer wear scarlet choir dress but that of violet. Correspondingly bishops do not wear violet choir dress but their black, or mourning dress. In the case of the latter this is not to be confused with their habitus pianus, or house dress. The black choir cassock has a train, like the violet one, and the mozzeta or mantelletum are faced with violet. However, Protonotaries Apostolic and Domestic Prelates do not change their choir dress.

At Vespers yesterday the antiphons and psalms of Saturday were sung. The chapter, antiphon on the Magnificat and collect were proper to Septuagesima Sunday. After the collect of the Sunday a commemoration was sung of the preceding Office of St. Andrew Corsini and then of St. Agatha. The Suffrage of the Saints was omitted due to the occurring double feasts. At Benedicamus Domino, and its response, a double Alleluia was added. Alleluia will not be sung again until Holy Saturday. At Compline, and all other Offices until the Triduum, after the intonation of Deus in adjutorium etc Alleluia is replaced by Laus tibi Domine Rex aeterne gloriae. At Compline the Dominical preces were omitted.

At Mattins the invitatory is Praeoccupemus as on preceding Sundays and the hymn Primo die. The antiphons and psalms are as on previous 'green' Sundays. In the first nocturn the Incipit of the Book of Genesis is read. In the second nocturn the lessons are from the Enchiridion of St. Augustine, in the third nocturn the lessons are a homily from St. Gregory on the Gospel of the labourers in the vineyard. The Te Deum is not sung but in its place is sung a ninth responsory.

At Lauds the 'second scheme' of psalms is sung: Pss 50, 117, 62, Canticle of the Three Children (Benedictus es) and 148. The antiphons at Lauds are proper to the Sunday as are the versicle after the hymn Aeterne, chapter, antiphon at the Benedictus and collect. After the collect of the Sunday a commemoration is sung of St. Agatha. The Suffrage of the Saints is omitted.

At all the Hours the antiphons and chapters are proper. At Prime the order of psalmody is changed and four psalms are sung, Pss. 92, 99 (displaced from Lauds) and the usual first two stanzas of Ps. 118. Quicumque is omitted but the Dominical preces are sung.

At Mass the Gloria is omitted. The ministers wear violet dalmatic and tunicle. The second collect is of St. Agatha. There is no third collect. A Tract replaces the Alleluia after the Gradual, the Credo is sung and the Preface is of the Blessed Trinity. Benedicamus Domino is sung as the dismissal.

At Vespers the antiphons and psalms are those used on Sundays, the chapter is proper as in the antiphon at the Magnificat. After the collect of the Sunday commorations are sung of the following Office of St. Titus, of St. Agatha and of St. Dorothea. The Suffrage of the Saints is omitted. At Compline the Dominical preces are not sung.

Following the 'liturgical books of 1962' there are no commemorations at either Vespers and the Suffrage has been abolished. Mattins is cut down to one nocturn. At Lauds there is no commemoration of St. Agatha. At Prime the arrangement of psalms is Pss. 53, 118i, 118ii as on major feasts(!) At Mass there is only one collect and Benedicamus Domino is supressed in favour of Ite, missa est.

Art: Jerome Nadal

Purification of the BVM - Candlemass

2012-02-02T01:01:00.000-08:00

The Feast of the Purification of the BVM is a Double of the Second Class. The feast is generally known in English-speaking countries as Candlemass as before Mass candles for use throughout the year ahead are solemnly blessed. (When the feast falls on Septuagesima or one of other 'Gesima' Sundays the blessing of candles takes place on the Sunday but the feast is transferred to the following Monday.) The liturgical colour of the day is white but violet is used for the blessing of candles and procession.

In the Byzantine East the feast is known as the Hypapante, the Meeting of the Lord, and was often so name in early Western liturgical books (e.g. several examples can be found in the comparison of Calendars given in 'Saints in English Calendars before 1100', Henry Bradshaw Society, Vol.CXVII). In the diverse Medieval uses an even more elaborate blessing than the form found in the Roman Missal outlined below can be seen with a preface of blessing, e.g. Sarum, which compares with the blessing of Palms and Waters.

At Vespers yesterday the antiphons used on the feast of the Circumcision were heard again, O admirabile commercium etc with the psalms of feasts for the Blessed Virgin (Pss. 109, 112, 121, 126 & 147). The chapter was proper to the feast and the Office hymn Ave, maris stella. The antiphon on the Magnificat was proper to the feast Senex Puerum portabat etc. After the collect of the feast a commemoration of the preceding feast of St. Ignatius of Antioch was sung. At Compline the tone of Te lucis was that for feast of the Virgin with the Doxology in honour of the Incarnation Jesu, tibi sit gloria etc.

At Mattins the invitatory is proper, Ecce venit as templum sanctum suum Dominator Dominus: Gaude et laetare, Sion occurrens Deo tuo and the Office hymn is Quem terra. The antiphons and psalms for each nocturn come from the Common of the Blessed Virgin as does the Office hymn Quem terra, pontus, sidera. In the first nocturn the lessons are from the Book of Exodus and from Leviticus. The responsories are proper to feast and particularly beautiful. In the second nocturn the lessons come from a sermon of St. Augustine and in the third nocturn the homily if from St. Ambrose. The Te Deum is sung. At Lauds the antiphons are proper to the feast, Simeon justus etc., and are sung with the Sunday psalms. The antiphon on the Benedictus is again proper to the feast, Cum inducerent etc.

At the Hours the hymns have the melody of the BVM and the Doxology Jesu tibi sit gloria etc. The antiphons from Lauds, Simeon justus etc., are sung with the festal psalms. At Prime the psalms are Pss. 53, 118i & 118ii, in the short responsory the versicle Qui natus es de Virgine is sung and the lectio brevis is proper to the feast, Et placebit.

After Terce the blessing of candles takes place. The celebrant vests in a violet cope and the ministers in violet folded chausubles. The altar is vested in white but a violet antependium placed over the festal one etc. The organ is silent (as is always the case when folded chausubles are used).

At the Epistle corner the celebrant sings five prayers of blessing in the ferial tone. Incense is then blessed, lustral water sprinkled over the candles whilst the celebrant says Asperges me and then the candles are censed. At the centre of the altar the celebrant receives a candle from the senior canon present, kissing the candle before taking it. In no canon or senior cleric is present the celebrant kneels before the altar and takes his own candle. Candles are then distributed while the antiphon Lumen ad revelationem is sung interpolated into the canticle Nunc dimittis. Those receiving the candles kiss them, first, then the celebrant's hand. At the conclusion of the distribution the antiphon Exsurge, Domine is sung with a Doxology and the candles lighted. After the distribution the celebrant returns with the ministers to the Epistle corner and chants Oremus. If the feast falls after Septuagesima, which this year of course it does not, the deacon sings Flectamus genua and the sub-deacon Levate. The celebrant then sings the collect Exaudi. The procession then takes place. The subdeacon of the Mass takes the processional cross. The procession goes around the church with lighted candles during the singing of three antiphons Adorna thalamum, Responsum accepit Simeon and Obtulerunt. These text are clearly ancient and found, almost verbatim, in the Menaion of the Byzantine rite.

After the Procession the ministers change from violet vestments to white and Mass is celebrated. The Gloria is sung. The Gradual Suscepimus and Alleluia are sung as we are not in Septuagesima (in Septuagesima these are replaced by the tract Nunc dimittis). The Creed is sung and the preface is that of the Nativity, the feast being a 'satellite' of Christmas. Lighted candles are held by all during the chanting of the Gospel, including the celebrant, and from the beginning of the Canon until after the distribution of Communion.

At second Vespers the antiphons Simeon justus etc and chapter from Lauds are used again with the psalms of the Blessed Virgin, the antiphon on the Magnificat is proper. From Compline the Marian antiphon changes from Alma, Redemptoris to Ave, Regina caelorum etc.

In the 'liturgical books of 1962' the feast loses first Vespers (unless it falls on a Sunday or is celebrated as a I class local feast). Yesterday Vespers were of St. Ignatius without any commemoration of the Purification. Mattins and Lauds are the same as the Old Rite. At the Little Hours the ferial antiphons and psalter are used although the versicle Qui natus is sung in the short responsory at Prime. The lectio brevis is of the season, not of the feast. The Doxology in honour of the BVM is omitted at all the hymns of the Little Hours which are sung to a different tone.

At the blessing of candles white vestments are used rather than violet. The five collects of blessing have the usual 'long conclusion' omitted and in its place the 'short conclusion' - e.g. Per eundem Dominum nostrum. Amen. The verse Exsurge, Domine is omitted, the command of Flectamus genua is always omitted even in Septuagesima and at Mass Judica me Deus etc is excised as on several other days in the 1962 missal. Bows to the cross, the mid-voice etc also disappear as other reforms in the 1962 Ordo Missae.

Icon of the Hypapante from St. John's Parish of the Melkite Eparchy in Australia.

Fourth Sunday after the Epiphany

2012-01-29T00:01:00.000-08:00

Today is the fourth Sunday after the Epiphany. It is of semi-double rite and the liturgical colour is green. The Gospel at Mattins and Mass is from St. Matthew and is the account of the LORD stilling the storm at sea.

At Vespers yesterday afternoon the antiphons and psalms appointed for Saturday were sung. The Office hymn was Jam sol recedit igneus. The antiphon on the Magnificat was, as last week, Suscepit Deus. After the collect of the Sunday commemorations were sung of the preceding Office of St. Peter Nolasco and of St. Francis de Sales. The Suffrage of the Saints was omitted at Vespers as were the Dominical preces at Compline because of the double feasts.

At Mattins the invitatory is Adoremus Dominum and the hymn Primo die . Mattins has the usual three nocturns. In the first nocturn the lessons are the Incipit of St. Paul's Epistle to the Philippians. In the second nocturn the lessons are from the Book of Morals of St. Gregory the Great. In the third nocturn the homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds, after the collect of the Sunday a commemoration is sung of St. Francis de Sales. The Suffrage of the Saints is omitted.

At Prime Quicumque and the Dominical preces are omitted.

At Mass the Gloria is sung, the second collect is of St. Francis de Sales. There is no third collect. The Credo is sung and the preface is that of the Blessed Trinity.

At Vespers commemorations are sung of the following feast of St. Martina and of St. Francis de Sales. The Suffrage is not sung because of the double feast and the Domincal preces are omitted at Compline.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. Mattins is reduced by two-thirds to one nocturn of three lessons. There is neither commemoration nor the Suffrage at Lauds. At Mass there is only one collect.

Art: Jerome Nadal

The Conversion of St. Paul the Apostle

2012-01-25T00:01:00.000-08:00

The feast of the Conversion of St. Paul the Apostle is of greater-double rite and the liturgical colour of the feast is white.

At Vespers yesterday afternoon the proper antiphons, Ego plantavi etc., were sung with the psalms from first Vespers of the Common of Apostles (Pss. 109, 110, 111, 112 & 116). The chapter, hymn, versicle & response, antiphon on the Magnificat and collect were all proper to the feast. After the collect of the feast commemorations were sung of St. Peter the Apostle and then the preceding Office of St. Timothy. At Compline the Dominical psalms were sung.

At Mattins the invitatory is proper, Laudemus Deum nostrum, In conversione Doctoris Gentium. The hymn is proper, Egregie Doctor, Paule, as sung at Vespers. In the first nocturn the antiphons Qui operatus est etc are sung with psalms 18, 33 & 44. The first nocturn lessons are from the Acts of the Apostles detailing the account of Paul falling from his horse and the LORD asking Saul why he persecutes the brethren. In the second nocturn the antiphons Tu es vas electionis etc are sung with psalms 46. 60 & 63 The lessons are from St. Augustine's fourteenth sermon on the Saints. In the third nocturn the antiphons Saulus, qui et Paulus etc are sung with psalms 74, 96 & 98. The homily is from St. Bede on St. Matthew's Gospel. The Te Deum is sung. At Lauds the antiphons Ego plantavi etc are sung with the Dominical psalms. The Office hymn is from the Common, Exsultet orbis gaudiis. After the collect of the feast a commemoration is sung of St. Peter.

At the Hours the antiphons, Ego plantavi etc., are sung with festal psalmody in the usual order. At Prime the lectio brevis is proper to the feast, Saulus, adhuc spirans.

Mass is sung after Terce. Where the rubrics are properly observed six candlesticks are placed on the altar as proper for a greater-double feast. The Mass is proper with the introit Scio cui credidi. The Gloria is sung, a commemoration is sung of St. Peter the Apostle. The Creed is sung and the preface is of the Apostles.

At second Vespers the antiphons Ego plantavi etc are sung again with the psalms from Second Vespers of Apostles (Pss. 109, 112, 115, 125 & 138). The hymn is Egregie Doctor, Paule. After the collect of the feast commemorations are sung first of St. Peter and then of the following Office of St. Polycarp. At Compline the Sunday psalms are sung.

In the 'liturgical books of 1962' the feast is cut down to III Class and loses first Vespers and the festal Compline. Mattins is cut down to one nocturn of three lessons. At Lauds the commemoration of St. Peter is truncated to the former oration being added to the oration of the feast under one conclusion. At the Hours the antiphons and psalms are of Wednesday, not of the feast. At Mass a commemoration of St. Peter is added to the collect of the day under one conclusion. The Creed is not sung. At Vespers again for a commemoration of St. Peter his oration is added to the oration of the feast under one conclusion. There is no commemoration of St. Timothy. Compline is ferial.

Icon: From an Orthodox Church in Pennsylvania featured here.

Third Sunday after the Epiphany

2012-01-22T00:01:00.000-08:00

The third Sunday after the Epiphany is of semi-double rite and its liturgical colour is green. The Gospel pericopes from St. Matthew record the LORD healing the leper and the centurion's servant.

At Vespers yesterday afternoon the antiphons and psalms appointed for Saturday were sung. The Office hymn was Jam sol recedit igneus. The antiphon on the Magnificat was Suscepit Deus. This antiphon is sung at Vespers on all Saturdays until the Saturday before Septuagesima. After the collect of the Sunday commemorations were sung of the preceding Office of St. Agnes and then of SS Vincent and Anastasius. The Suffrage of the Saints was omitted due to the occurring double feast and, for the same reason, at Compline the Dominical preces were not sung.

At Mattins the invitatory is Adoremus Dominum and the hymn Primo die . Mattins has the usual three nocturns. In the first nocturn the lessons are the Incipit of St. Paul's Epistle to the Galatians. In the second nocturn the lessons are from an exposition of this Epistle to the Galatians by St. Augustine and in the third nocturn the homily is from St. Jerome. The Te Deum is sung. At Lauds the Office hymn is Aterne rerum conditor. After the collect of the Sunday a commemoration is sung of SS Vincent and Anastasius. This commemoration is followed by the Suffrage of the Saints. At Prime Quicumque is sung as are the Dominical preces .

At Mass the Gloria is sung, the second collect is of SS Vincent and Anastasius and the third collect is Deus, qui salutis. The Credo is sung and the preface is that of the Blessed Trinity.

At Vespers the Office hymn is Lucis creator. After the collect of the Sunday commemorations are sung of the following feast of St. Raymund of Pennafort, SS Vincent and Anastasius and St. Emerentiana. After the last commemoration the Suffrage of the Saints is sung. At Compline the Dominical preces are sung at Compline.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. The Suffrage is omitted at Vespers as are the Dominical preces at Compline. Mattins is reduced by two-thirds to one nocturn of three lessons. There is no commemoration or Suffrage at Lauds. At Prime Quicumque is omitted as are the Dominical preces. At Mass there is only one collect. SS Vincent and Anastasius are omitted this year (except for the reading in the Martyrology yesterday).

Art: Jerome Nadal

Second Sunday after the Epiphany

2012-01-15T00:01:00.000-08:00

The Second Sunday after the Epiphany is of semi-double rite. The Gospel fragment at Mattins and the Gospel at Mass are St. John's account of the Marriage Feast at Cana. The liturgical colour is green.

At Vespers on Saturday the antiphon on the Magnificat was Suscepit Deus (and the same is sung on all Saturdays until Septuagesima). After the collect of the Sunday commemorations were sung of the preceding Office of St. Hiliary of Poitiers, St. Paul the first Hermit and of St. Maurus. As a double feast was commemorated the Dominical preces were not sung at Compline.

At Mattins the invitatory is Adoremus Dominum and this is sung until Septuagesima. The hymn is Primo die and that is sung until the first Sunday in Lent. In the first nocturn the lessons are the Incipit of the Second Epistle to the Corinthians. In the second nocturn a sermon of St. Chrysostom provides the lessons and, in the third nocturn, the homily is from St. Augustine. At Lauds commemorations are sung of St. Paul the first Hermit and St. Maurus. The Suffrage of the Saints is omitted because of the occurring double feast. At Prime Quicumque is omitted as are the Dominical preces..

At Mass the Gloria is sung, the second collect is of St. Paul the first Hermit, the third collect of St. Maurus. The Creed is sung and the preface is that of the Trinity.

At Vespers commemorations are sung of the following Office of St. Marcellus and of St. Paul the First Hermit. At Compline the Dominical preces are omitted due to the concurring double feast.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. Mattins is reduced to one nocturn of three lessons. No commemoration is made at Lauds or Mass. Mass has a single collect.

Art: Jerome Nadal

Octave Day of the Epiphany

2012-01-13T00:01:00.000-08:00

The Octave Day of the Epiphany is of greater-double rite.

At Vespers yesterday afternoon all was sung as first Vespers of the Epiphany except the collect which is proper to the Octave Day.

At Mattins the invitatory, Christus apparuit nobis, Venite adoremus, and hymn, Crudelis Herodis Deum, are sung as on other days within the Octave, the special arrangement being for the feast only. The antiphons Afferte Domino etc are sung, doubled, with the psalms of the feast. In the first nocturn the lessons are from the Epistle to the Corinthians, Si linguis hominum (for the Friday after the first Sunday after the Epiphany). The first responsory is Hodie. In the second nocturn the lessons are from a sermon of St. Gregory the Theologian and in the third nocturn the homily if from St. Augustine. The Te Deum is sung.

At Lauds all is as on the feast, the antiphons Ante luciferum genitus etc are sung with the Dominical psalms. The Office hymn is O sola magnarum urbium. Thecollect is proper to the Octave Day Deus, cujus Unigenitus.

At the Hours the hymns have the Doxology and melody of the Epiphany. The antiphons and psalm are sung as on the feast but with the proper collect of the Octave Day.

Mass is sung after Terce. The Mass formulary is the same as on the feast except the orations and Gospel are proper. The Gloria is sung, the Creed is sung and the preface and communicantes are of the Epiphany.

Vespers are of the Octave Day with commemorations of tomorrow's feast of St. Hilary of Poitiers and St. Felix.

In the 'liturgical books of 1962' the Octave, and of course the Octave Day, have been abolished. The former Octave Day was 'resprayed' as the feast of the Baptism of the LORD in the 1955 stage of the reform and celebrated as a greater-double. In the 1960/61 revisions the feast became II Class. Mattins and Lauds are as in the Old Rite. At the Hours the ferial psalter with its antiphons is used. The hymns do not have the Doxology in honour of the Epiphany. At Mass the special communicantes used throughout the Octave in the Usus antiquor are not said.

Icon: Russian, 15th century, Wikipedia

Within the Octave of the Epiphany

2012-01-11T05:01:00.000-08:00

With the great Octave of the Epiphany, an Octave of even higher ranking than even that of the Nativity, the three-fold theme of the feast is reinforced to the world by the witness of the celebration Liturgy.

The days within the Octave are of semi-double rite. The antiphons etc are as on the feast only they are not doubled. Before the Sunday in the Octave the lessons in the first nocturn the lessons continue to be read from Romans, following the Sunday they are from Corinthians. Since 1921 the feast of the Holy Family has been permanently transferred to the Sunday within the Octave of the Epiphany. The Octave and Sunday are commemorated in the Office and at Mass but there is no ninth lesson of the Sunday nor a proper last Gospel.

Each day within the Octave has proper lessons for the second and third nocturns at Mattins and proper antiphons for both the Benedictus and Magnificat. The lessons proper to the displaced Sunday, the Incipit from Corinthians, were transferred to Monday. A 'resumed' Mass of the Sunday - with both Gloria and Creed - was also celebrated on Monday. At Mass the Gloria is sung, the second collect is of the BVM, Deus qui salutis, the third collect is Ecclesiae. When a feast occurrs, e.g. St. Hyginus on the 11th the second collect of the season is omitted. The Creed is sung each day and the preface and communicantes are proper to the Epiphany.

In the 'liturgical books of 1962' this great feast has been stripped of its Vigil and Octave. In their place are fourth class ferial days of 'Epiphanytide'. On the Saturday the ferial day was outranked by the Saturday Office of the BVM. On Sunday there was no commemoration of the Octave or of the Sunday. These ferial days have the antiphons and psalm divisi from the Psalter and all the second and third nocturn lessons from the Octave have of course gone. The days retain their proper antiphons at the NT Canticles. The Doxology of the Epiphany vanishes from the hymns of the Horae Minores.

The Epiphany of the LORD

2012-01-06T01:30:00.000-08:00

The feast of the Epiphany is a Double of the First Class with a privileged Octave of the Second Order. The Epiphany was kept in the East from the third century, or earlier, and spread to the West a century later. Originally, it seems, in the East at least that this 'manifestation' of the LORD was the same celebration as the Nativity.

The antiquity of the feast can be clearly seen in the structure of the Office of Mattins, unique to this day. The (historically later) Domine labia me, invitatory and hymn are omitted and the Office begins with the first antiphon Afferte Domino. Psalms 28, 45 & 46 are sung. The lessons in the first nocturn are from Isaiah. In the second nocturn the antiphons Omnis terra adoret te etc are sung with psalms 65, 71 & 85 and the lessons are from a sermon on the Epiphany by St. Leo. In the third nocturn the antiphon Venite adoremus eum etc is sung with Ps. 94, Venite , the usual invitatory psalm, in a responsorial manner. Psalms 95 and 96 are also sung in the third nocturn. The homily on St. Matthew's Gospel if from St. Gregory. The Te Deum is sung. At Lauds the antiphons sung at Vespers yesterday, Ante luciferum genitus etc., are sung with the Dominical psalms. The chapter is Surge, illuminare from Isaiah and the Office hymn is O sola magnarum urbium.

At the Little Hours the antiphons from Lauds are sung with the festal psalms. At Prime (Pss. 53, 118i & 118ii), in the short responsory, a versicle Qui apparuisti hodie is sung today and during the Octave, the short lesson is Omnes de Saba. The Doxology Jesu, tibi sit gloria, Qui apparuisti gentibus etc is sung at the hymns of the Little Hours.

Mass is sung after Terce. The Mass, Ecce advenit, is proper. The Gloria and Credo are sung. The preface and communicantes in the Canon are proper to the feast.

After the Gospel of the Mass the Moveable Feasts for the year are traditionally announced. The chant is very beautiful. The text is as follows:

Noveritis, fratres carissimi, quod annuente Dei misericordia, sicut de Nativitate DNJC gavisi sumus, ita et de Resurrectione ejusdem Salvatoris Nostri gaudium vobis annuntiamus.

Die quinta Februarii, erit Dominica in Septuagesima.

Vicesima secunda Februarii, Dies Cinerum et initium jejunii Sacratissimæ Quadragesimæ.

Octava Aprilis, Sanctum Pascha DNJC cum gaudio celebrabimus.

Septima decima Maji, erit Ascensio DNJC.

Vicesima septima, Festum Pentecostes.

Septima Junii, Festum Sacratissimi Corporis Christi.

Secunda Decembris, Dominica prima Adventus DNJC, cui est honor et gloria in sæcula sæculorum. Amen.

At Vespers the antiphons Ante luciferum genitus etc are sung with psalms 109, 110, 11, 112 & 113. The Office hymn is Crudelis Herodes Deum. The antiphon on the Magnificat is Tribus miraculis.

A splendid setting of Tribus miraculis by Jacobus Gallus.

In the 'liturgical books of 1962' the only textual changes today are the abolition of the Doxology in honour of the Epiphany at the hymns of the Little Hours and the duplication of antiphons at the same. The Octave and, as noted yesterday, Vigil have been stripped from the feast.

Vigil of the Epiphany

2012-01-05T00:01:00.000-08:00

The Vigil of the Epiphany is a semi-double of the second class and a privileged Vigil of the second class. The liturgical colour is white.

In the post-1570 Roman rite the Vigil of the Epiphany takes the place of the Office of the Sunday which occurs from the 1st to 5th January and has all the privileges of a Sunday both in concurrence and occurrence. (c.f. rubric in the Breviary at the end of January 1st). Prior to the 1911-13 reform the Octave Days of the comites Christi feasts were celebrated as doubles which meant that the Sunday, under the 1568-1911 rubrics, was moved to the first free day, the 5th, the date of the ancient Vigil. Examining older books one can find two sets of formularies: one for the vacant Sunday with the collect Omnipotens as used today and one for the 'real' Vigil with the collect Corda nostra. These, distinct, celebrations were also found in Sarum practice and its closest surviving modern descendant the Dominican rite. The 1911-13 reform reduced the rank of the comites Christi Octave Days to simples and the 'real' Sunday had the Feast of the Holy Name transferred from the Second Sunday after the Epiphany to the Sunday before the Epiphany or January 2nd. The 1948 Commission for General Liturgical Reform clearly didn't understand this and stated '..La vigilia ha semplicemente la liturgia della domenica dope il Natale..' Memoria sulla riforma liturgica p.47, #3. On p. 49 the proposal to abolish the Octave can be found.

At Mattins the invitatory, hymn, antiphons and psalms are those used for the Circumcision. In the first nocturn the lessons are from the eighth chapter of the Epistle to the Romans with the responsories from the Circumcision. In the second nocturn the lessons are from a sermon by St. Augustine and in the third nocturn the homily is from St. Jerome's commentary on the second chapter of St. Matthew's Gospel. The Te Deum is sung. At Lauds and the Hours again the antiphons are those from the Circumcision, O admirabile commercium etc. The Sunday psalms are sung (Pss. 92, 99, 62, Benedicite & 148) The chapter is proper to the Vigil, the hymn A solis ortus cardine as sung for the Nativity and the Circumcision, and the antiphon on the Benedictus is proper, Dum medium silentium as is the collect, Omnipotens. After the collect of the Vigil a commemoration is sung of St. Telesphorus Pope & Martyr.

At the Hours the antiphons of Lauds are sung and the psalmody is festal. At Prime (Pss. 53, 118i, 118ii) the preces are omitted, the lectio brevis is Itaque jam non est servus. The hymns of the Little Hours are sung with the Doxology and melody in honour of the Incarnation.

At Mass, sung after Terce, the Gloria is sung, the second collect is of St. Telesphorus, the third collect of the BVM, Deus, qui salutis. The Creed is sung and the preface is of the Nativity.

Vespers are first Vespers of the great feast of the Epiphany. The antiphons Ante luciferum genitus etc are sung with the psalms from the First Vespers of the Common of Apostles (Pss. 109, 110, 111, 112 & 116). The chapter, Surge, illuminare, Jerusalem is from Isaiah, the Office hymn Crudelis Herodes. For the feast and its octave a Doxology in honour of the LORD's manifestation is sung at all hymns of Iambic metre: Jesu, tibi sit gloria, Qui apparuisti Gentibus, Cum Patre, et almo Spiritu, In sempiterna saecula. The rest of the Office is proper. At Compline Te lucis is sung with the Doxology and tone of the feast.

In the 'liturgical books of 1962' the Vigil is completely abolished and the day is another fourth class feria of Christmastide. Mattins has one nocturn and three lessons. St. Telesphorus is commemorated at Lauds and said Masses but with the collect Gregem tuum from the Pian fiddlings with the Commons in the 1940s. The hymns of the Little Hours are sung without the Doxology of the Incarnation. Vespers are the same as the Old Rite. At Compline Te lucis is sung without the proper Doxology. The Ordinary Form of the 1962 rite has restored the Vigil in the 2002 Roman Missal.

The Circumcision of the LORD and Octave Day of the Nativity

2012-01-01T00:01:00.000-08:00

The feast of the Circumcision of the LORD and Octave Day of the Nativity is a Double of the Second Class. The liturgical colour of the feast is white.

Anciently, two if not three Masses were celebrated this day in Rome. There was the Octave Day of the Nativity, a Mass in St. Mary Major in honour of Mary, Mother of God (c.f. today's orations in the Missal and the 1970MR), and the Circumcision. Although the latter probably fused with the Octave Day at an early age. The eleventh century Missal of Robert of Jumieges (now recently re-published by the Henry Bradshaw Society) gives two sets of texts: the first for the Octave Day all specifically referencing both the Circumcision and the Octave Day and, then, for the first Sunday after the Nativity are the set of orations as found in Pius V's Missal for today but with a proper preface.

At first Vespers yesterday the antiphons proper O admirabile commercium etc were sung with the psalms for feasts of the BVM (Pss.109, 112, 121, 126 & 147). The Office hymn was Jesu, Redemptor omnium (as on the feast of the Nativity). The Doxology which has been sung since first Vespers of the Nativity Jesu, tibi sit gloria etc continues to be sung until the Epiphany. After the collect of the feast there were no commemorations.

At Mattins the invitatory is Christus natus es nobis, Venite adoremus and the Office hymn Jesu, Redemptor omnium. In the first nocturn the antiphons Dominus dixit ad me etc, are sung with psalms 2, 18 & 23. The continue to be read from the Epistle to the Romans. Prior to the 1911-13 reform today chapter 3 and 4 of that letter formed the first nocturn lessons with the first verse 'What advantage then hath the Jew, or what is the profit of circumcision? and all of St. Paul's discourse on circumcision and the Gentiles. After that reform the readings from Romans started a day earlier, on the feast of St. Thomas Becket, with the result that the first part of chapter three is omitted and no longer formed the 'appropriated' first lesson for today. In the second nocturn the antiphons Speciosus forma etc are sung6 & 95. The lessons are from St. Leo's seventh sermon on the Nativity of the LORD. In the third nocturn the antiphons In principio etc are sung with psalms 96, 97 & 98 and the homily is from the writings of St. Ambrose on St. Luke's Gospel. The Te Deum is sung. At Lauds the same antiphons as at Vespers, O admirabile commercium etc, are sung with the Dominical psalms. The Office hymn is as on the feast of the Nativity, A solis ortus cardine.

At the Hours, as usual, the antiphons from Lauds are used in sequence. The Doxology in honour of the Incarnation is sung at all hymns of Iambic metre. At Prime the antiphon O admirabile commercium is sung with the festal psalms (Pss. 53, 118i & 118ii). In the short responsory the versicle Qui natus es is sung, as it has been from the feast of the Nativity and will be sung until the Vigil of the Epiphany inclusive. The lectio brevis is Ipsi peribunt. The chapters at the Hours of Sext and None are the same as those sung on the feast of the Nativity.

At Mass, sung after Terce, the composite nature of the day is apparent: the introit Puer natus, epistle, gradual, offertory and communion chant are of the Nativity; the orations are of the BVM and the Gospel of the Circumcision. The Gloria and Credo are sung and the preface and communicantes are of the Nativity.

At Second Vespers the antiphons O admirabile commercium are again sung with the same psalms as at first Vespers (Pss. Pss.109, 112, 121, 126 & 147). The versicle and its respond and the antiphon on the Magnificat are proper to Second Vespers of the feast. No commemoration is made of the following Feast of the Holy Name.

In 'the liturgical books of 1962' textually there are only a few differences in the liturgy today. The Circumcision has been renamed Octave Day of the Nativity and raised to first class rank. At the Little Hours the antiphons are doubled and the tone of the hymns is that used on solemn feasts, the Doxology is ordinary.

St. Sylvester of Rome

2011-12-31T00:01:00.000-08:00

The feast of St. Sylvester I Pope and Confessor is of double rite and the liturgical colour of the day is white.

At Mattins the invitatory is Regem Confessorum Dominum, Venite adoremus and the Office hymn Iste Confessor. The antiphons and psalms are from the Psalter for Saturday. In the first nocturn the Epistle to the Romans continues to be read. The second nocturn lessons are hagiographical and in the third nocturn the homily is Sint lumbi from the Common of Confessor non-Pontiffs with the responsories of Confessor-Pontiffs. At Lauds the antiphons and psalms are again taken from the Psalter for Saturday. The Office hymn is Jesu, Redemptor omnium and it is sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At the Hours the hymns have the Doxology of the Incarnation. The antiphons and psalmody are from the ferial psalter. At Prime the lectio brevis is Fungi sacerdotio.

Mass is sung after Terce. The formulary is Sacerdotes tui etc. The Gloria is sung, the second collect is a commemoration of the Octave of the Nativity. The Creed is sung and the preface and communicantes in the Canon are of the Nativity.

Vespers are first Vespers of the Circumcision without any commemorations.

In the 'liturgical books of 1962' today is the seventh day within the Octave of the Nativity. At Mattins the antiphons and psalmody are festal but there is only one nocturn of three lessons, from occurring Scripture. At Lauds a commemoration of St. Sylvester is made. At the Hours ferial antiphons and psalms are used, the hymns do not have the tone or Doxology in honour of the Incarnation. At Prime the lectio brevis is of the season. The Mass is Puer natus with a commemoration of St. Sylvester in Low Masses only. Vespers are the same as the Old Rite.

The icon is from the All Merciful Saviour Mission's selection of icons of Western Saints.

Sunday within the Octave of the Nativity

2011-12-30T00:01:00.000-08:00

Today is the Sunday within the Octave of the Nativity. It is of semi-double rite and its liturgical colour is white. The displaced Sunday's Mass and Office are transferred from the 25th December this year to today. Whenever the feast of the Nativity or the feasts of St. Stephen, St. John or the Holy Innocents fall on a Sunday then the Sunday is transferred with its Office to the 30th December.

At Mattins all is sung as on the feast of the Nativity except the lessons. In the first nocturn the Incipit of the Epistle to the Romans was traditionally assigned to the 30th but was moved to the 29th in the 1911-13 reform, so today the first nocturn lessons are a continuation from Romans. In the second nocturn the lessons are from St. Leo on the Nativity. In the third nocturn the homily is taken from St. Augustine's writings on the second chapter of St. Luke's Gospel. The Te Deum is sung. At Lauds the antiphons from the Nativity, Quem vidistis etc., are sung with the Dominical psalms. The chapter and antiphon on the Benedictus are proper to the Sunday as is the collect. Following the collect of the Sunday a commemoration is sung of the Octave of the Nativity.

At the Hours the antiphons from Lauds are sung with the festal psalms.are from the Nativity and the psalmody is festal. The hymns of the Hours are sung with the Doxology of the Incarnation. At Prime (Pss. 53, 118i, & 118ii) the lectio brevis is proper to the Sunday, Itaque jam non est servus.

Mass is sung after Terce. The Mass formulary isDum mediumetc. The Gloria is sung, the second collect is of the Octave of the Nativity. The Credo is sung and the preface and communicantes are of the Nativity.

Vespers of the Nativity are sung, from the chapter of the Sunday within the Octave with a commemoration of the following day's feast of St. Silvester and of the Octave of the Nativity.

In the 'liturgical books of 1962' today is the sixth day within the Octave of the Nativity. Mattins has the antiphons and psalmody of the Nativity (with the shortened Ps. 88 ) and one nocturn of three lessons from occuring scripture, the Epistle of St. Paul to the Romans. (In the Old Rite when the sixth day within the Octave was celebrated there were second nocturn lessons again from St. Leo and third nocturn lessons from St. Ambrose, these of course just get excised). At the Hours ferial antiphons and psalmody are sung. There is no proper Doxology (or melody) at the hymns of the Hours and the short lesson at Prime is 'of the season'. Mass is celebrated of a day within the Octave, Puer natus with but one collect. Vespers are of the Nativity with no commemorations.

St. Thomas of Canterbury

2011-12-29T01:01:00.000-08:00

The feast of St. Thomas of Canterbury is of double rite. The liturgical colour of the day is red. St. Thomas of Canterbury, or St. Thomas Becket, fell foul of the political machinations of King Henry II and was slain by the King's soldiers in Canterbury Cathedral on December 29th, 1170. The liturgical celebration of his feast entered Western calendars almost immediately after his canonisation. Apart from Vespers the Office is taken mostly from the Common of Martyrs.

At Mattins the invitatory is Regem Martyrum Dominum, Venite adoremus and the Office hymn is Deus, tuorum militum sung, of course, with the Doxology of the Incarnation. The antiphons and psalms are taken from the Psalter for Thursday. In the first nocturn the lessons are the Incipit of the Epistle of St. Paul to the Romans. In the second nocturn the lessons are hagiographical and in the third nocturn the lessons are from a homily of St. Chrysostom on St. John's Gospel. The Te Deum is sung. At Lauds the antiphons and psalms are from the ferial psalter. The Office hymn is Invicte Martyr unicum, again sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At the Hours the hymns are sung with the Doxology of the Incarnation but the antiphons and psalmody are ferial. At Prime the lectio brevis is Justus cor suum.

At Mass the Gloria is sung, the second collect is a commemoration of the Octave of the Nativity, the Creed is sung and the preface and communicantes are of the Octave of the Nativity.

Vespers are of the Octave of the Nativity but from the chapter of the following Sunday within the Octave of the Nativity with a commemoration of St. Thomas Becket and of the Octave of the Nativity.

Following the 'liturgical books of 1962' St. Thomas is reduced to a commemoration in the fifth day within the Octave of the Nativity. The liturgical colour of the day is white. However, festal psalmody is used at Mattins and Lauds, as on the feast of the Nativity (this contrasts with the previous practice for third order Octaves when a double feast falls within them). Mattins is reduced to one nocturn of three lessons. At the Hours the hymns are not sung with the Doxology of the Incarnation, the antiphons and psalmody are ferial, at Prime the lectio brevis is of the season. Mass is of a day within the Octave, with Gloria, commemoration of St. Thomas (at read Masses only), Creed, preface and communicantes; of the Nativity. Vespers are of the Nativity without any commemorations.

The Holy Innocents

2011-12-28T01:01:00.000-08:00

The feast of the Holy Innocents is a Double of the Second Class with a simple Octave. Today the liturgical mood changes as the altars and ministers change their recent festive colours to the violet of mourning. The feast of the Holy Innocents is unique in the Roman rite in that it changes its liturgical colour depending on whether it falls on a weekday or a Sunday. This year as the feast falls on a weekday it is celebrated in violet. When it falls on a Sunday the feast is celebrated in red. The origin of this practice is a synthesis between the differences in Gallican and Roman praxis.

Much of the Office comes from the Common of Several Martyrs. At Mattins the invitatory is Regem Martyrum Dominum, Venite adoremus and the Office hymn Audit tyrannus anxius (sung with the Doxology of the Incarnation). In the first nocturn the antiphons Secus decursus aquarum etc are sung with psalms 1, 2 and 3. The lessons are from the Prophet Jeremiah. In the second nocturn the antiphons Dabo Sanctis meis etc are sung with psalms 14, 15 & 23. The lessons are from a sermon of St. Augustine on the Saints. In the third nocturn the antiphons Justi autem etc are sung with psalms 32, 33 & 45. However, the eighth antiphon, Isti sunt, is proper to the feast. The homily on St. Matthew's Gospel is from the writings of St. Jerome. The Te Deum is not sung but a ninth responsory in its place, Isti qui amicti sunt. At Lauds the antiphons Herodes iratus etc are sung with the Dominical psalms. The Office hymn is Salvete, flores Martyrum (again, sung with the Doxology of the Incarnation). After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At Prime and the Hours the antiphons of Lauds are sung with the festal psalms. The hymns have their Doxology changed in honour of the Incarnation. At Prime the short lesson is of the feast, Hi empti sunt.

At Mass the deacon and subdeacon wear violet dalmatic and tunicle. The Gloria is not sung, the second collect is of the Octave of the Nativity. The Alleluia and its verse given in the Missal are not sung but in their place the Tract Effuderunt sanguinem Sanctorum. The Credo is sung and the preface and communicantes are of the Octave of the Nativity. The beautiful solemn tone of Benedicamus Domino is sung as the dismissal.

Vespers are of the Nativity, but from the chapter of the Holy Innocents with a commemoration of the following day's feast of St. Thomas of Canterbury and of the Octave of the Nativity.

Following the 'liturgical books of 1962' the feast of the Holy Innocents loses its penitential aspect (and Octave!) and is always celebrated in red. The Te Deum replaces the ninth responsory. The hymns lose their proper Doxology. At the Hours the antiphons and psalms are ferial. At Prime the short lesson is of the season. At Mass the Gloria and Alleluia are sung. The Tract and magnificent Benedicamus Domino are never heard. At Vespers there is only a commemoration of the Octave of the Nativity.

St. John the Evangelist

2011-12-27T00:01:00.000-08:00

The feast of St. John the Apostle and Evangelist is a Double of the Second Class with a simple Octave. The liturgical colour is white.

At Mattins the invitatory is Regem Apostolorum Dominum, Venite adoremus and the Office hymn is Aeterna Christi munera, sung with the Doxology of the Incarnation. In the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44. The lessons are the Incipit of the former Epistle of St. John. The responsories are proper to the feast. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63 and the lessons are from the writings of St. Jerome. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The homily on St. John's Gospel is from St. Augustine. The Te Deum is sung. At Lauds the antiphons Valde honorandus est etc are sung with the Dominical psalms (92, 99, 62, Benedicite & 148). The Office hymn is Exsultet orbis gaudiis sung with the Doxology of the Incarnation. The antiphon on the Benedictus, Iste est Joannes etc., is proper to the feast. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At the Hours the hymns are sung with the Doxology of the Incarnation. At Prime the antiphon Valde honorandus est is sung with the festal psalms (53, 118i & 118ii) and the lectio brevis is In medio Ecclesiae. The antiphons from Lauds are sung in due order at the other Horae Minores.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Octave of the Nativity. The Creed is sung, the preface and communicantes are of the Nativity.

Vespers are of the Nativity but from the chapter of St. John. The Office hymn, Exsultet orbis gaudiis, is sung with the Doxology of the Incarnation. Commemorations are sung of tomorrow's feast of the Holy Innocents and of the Octave of the Nativity.

Following the 'liturgical books of 1962' the Doxology in honour of the Incarnation is omitted in all the hymns. At the Little Hours the antiphons and psalms are taken from the ferial psalter. At Prime the lectio brevis is of the season, not of the feast. At Vespers no commemoration is made of the Holy Innocents.

Miniature of St. John from Wikipedia.

St. Stephen the Protomartyr

2011-12-26T00:01:00.000-08:00

Today is the feast of St. Stephen the Protomartyr, the feast is a Double of the Second Class with a simple Octave. The liturgical colour of the day is red. Many saints, originally more than now, were celebrated around the Nativity of the LORD. These were described as the 'comites Christi' . e.g. St. James the Lesser and King David. In 'modern' calendars we are left with St. Stephen, St. John the Evangelist, and the Holy Innocents.

Yesterday St. Stephen was commemorated at Second Vespers of the Nativity, (Special rules apply to Vespers for the Octave of the Nativity). as noted in yesterday's post.

At Mattins the invitatory is proper, Christum natum, qui beatum hodie coronavit Stephanum. The Office hymn is Deus, tuorum militum sung with the Doxology of the Nativity. In the first nocturn the antiphons In lege Domini etc are sung with psalms 1, 2 & 3 all from the Common of a Martyr. The lessons are from the Acts of the Apostles with responsories proper to the feast. In the second nocturn the antiphons Filii hominum etc are sung with psalms 4, 5 & 8 and the lessons are from a sermon of St. Fulgentius on St. Stephen's martyrdom. In the third nocturn the antiphons Justus Dominus etc are sung with psalms 10, 14 & 20. The homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the proper antiphons, Lapidaverunt Stephanum etc., is sung with the Sunday psalms. The Office hymn is Invicte Martyr unicum sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At Prime the antiphon Lapidaverunt Stephanum is sung with the festal psalms (53, 118i & 118ii). The short responsory has the versicle of the Incarnation and the lectio brevis is Positis autem. At the other Little Hours the psalms of Lauds are used in the usual order. The hymns of the Little Hours have the tone and Doxology of the Incarnation.

Mass is sung after Terce. The Gloria is sung and the second collect is of the Nativity. The Credo are sung. The preface and communicantes are of the Nativity.

Vespers are Second Vespers of the Nativity, but from the chapter they are of St. Stephen with a commemoration of St. John the Evangelist and the Octave of the Nativity of the LORD.

Following the 'liturgical books of 1962' there is no commemoration of St. Stephen in Second Vespers of the Nativity. At Mattins and Lauds the hymns are sung without the Doxology of the Incarnation. At Prime the antiphons and psalms of Monday are sung, not the proper antiphons and festal psalms. The lectio brevis is Ipsi peribunt. At the Hours the hymns are without the Doxology of the Incarnation. At Vespers there is no commemoration of St. John.

The Nativity of the LORD

2011-12-25T00:01:00.000-08:00

The feast of the Nativity of the LORD is a Double of the First Class with a privileged Octave of the third order. The liturgical colour of the feast is white.

Mattins is ordinarily sung later in the evening than usual, so that the Mass which immediately follows can begin at midnight. The Caeremoniale Episcoporum gives special instructions, Lib.II, Cap. XIV, 3, for Pontifical Mattins, but may be reasonably applied to other celebrations or arranging adequate candles to supply light for the service and talks of candelabris ferreis magnis to help provide this. One can easily see where the modern practice of candlelit nine lessons and carols comes from, but how unfortunate that the same effort is not made to celebrate solemn Mattins! The invitatory is proper, Christus natus es nobis: Venite adoremus. When intoning the hymn, Jesu, Redemptor omnium, the Hebdomadarius turns and bows to the altar. Mattins has three nocturns and the usual nine lessons. In the first nocturn the antiphon Dominus Dixit etc are sung with psalms 2, 18 & 44. The lessons are from Isaiah but, interestingly, are sung without a title. In the second nocturn the antiphons Suscepimus etc are sung with psalms 47, 71 & 84. The lessons in the second nocturn are taken from a homily on the Nativity by St. Leo. In the third nocturn the antiphons Ipse invoccabit etc are sung with psalms 88, 95 & 97. The lessons are three Gospel pericopes, two from St. Luke and the third from St. John. After the Te Deum the collect is sung followed by Benedicamus Domino.

Then the first of the three Masses for the Nativity is sung. The Gloria is sung (one theory of its origin in the Mass rite is from the song of the Angels on Christmas night to the shepherds) as is the Creed. The preface and communicantes are of the Nativity. Lauds immediately follow Mass. The antiphons Quem vidistis pastores etc are sung the Dominical psalms. The Office hymn is A solis ortus cardine.

Later in the morning Prime is sung. All hymns of Iambic metre have the tone and Doxology in honour of the Incarnation, Jesu tibi sit gloria etc. The first antiphon from Lauds, Quem vidistis pastores, is sung with the festal psalms (53, 118i & 118ii). In the short responsory the versicle Qui natus es de Maria Virgine is sung. The lectio brevis is Ipsi peribunt. Prime is followed by the second Mass, the Missa in aurora. In the second Mass the Gloria is sung, there is a second collect to commemorate St. Anastasia. The Creed is sung and the preface and communicantes are of the Nativity.

After Terce the third Mass is sung. This Mass too has the Gloria and Creed along with the preface and communicantes of the Nativity. As the Gospel pericope for this Mass is In principio the Gospel of the Epiphany, Cum natus esset Jesus, is read as a proper last Gospel.

Second Vespers has yet a third set of proper antiphons for the feast, Tecum principium etc., that are sung with psalms 109, 110, 111, 129 and 131. These antiphons and psalms will be used through the Octave. The following feast of St. Stephen is commemorated. At Compline the Dominical psalms are sung.

In the 'liturgical books of 1962' at Mattins in the third nocturn, and for the Octave, psalm 88, Misericordias Domini is cut from 51 to 36 verses. The verses from Tu vero repulisti et despexisti to the end are omitted. The tone and Doxology in honour of the Nativity is not sung at the hymns of the Little Hours. In the third Mass the last Gospel is omitted and at Vespers no commemoration of St. Stephen is made.

A very blessed and Holy Christmass to all.

The Vigil of the Nativity

2011-12-24T00:01:00.000-08:00

The Vigil of the Nativity is unique in the Liturgical Year in that it is of simple rite at Mattins and then becomes of double rite from Lauds onwards.

Mattins has one nocturn of three lessons. The invitatorium is Hodie scietis and the hymn Verbum supernum, the antiphons and psalms are from the ferial psalter for Saturday, Memor fuit in saeculum etc., but the versicles, lessons and responsories are proper. The homily is taken from St. Jerome's commentary on the first chapter of St. Matthew's Gospel. At Lauds the antiphons, Judaea et Jerusalem nolite timere etc, are sung with the psalms of Sunday. The Office hymn is En clara vox. The chapter, antiphon on the Benedictus, and collect are proper to the Vigil. The ferial preces are not sung.

Prime is festal with the first antiphon from Lauds, as usual, and psalms 53, 118(i) and 118(ii). The Martyrology is sung with extra solemnity today. The Hebdomadarius dons a violet cope and preceded by acolytes bearing candles and a thurifer with incense enters the choir. After reverencing the choir and altar the Martyrology is censed, as a Gospel book, three times. The the choir rise and the Hebdomadarius chants 'Octavo Kalendas Januarii. Luna tricesima. Anno a creatione mundi, quando in principio Deus creavit coelum et terram, quinquies millesimo centesimo nonagesimonono: A diluvio etc., listing the years since the birth of Abraham, the Exodus from Egypt, the anointing of David, the time since Daniel the Prophet, since the founding of Rome and the conception of the LORD by the Holy Ghost '...novemque post conceptionem decursis mensibus', then raising the pitch of the chant, whilst the choir kneel, he continues, 'in Bethlehem Judae nascitur ex Maria Virgine factus Homo'. Then in the tone of the Passion: 'Nativitas Domini nostri Jesu Christi secundem carnem.' The choir then rise and sit whilst in the normal tone the Hebdomadarius (or a lector, depending on the custom of the place) continues with the entries for the day: 'Eodem die natalis santae Anastasiae etc. The lectio brevis, Per quem accepimus, is proper to the Vigil. The antiphons from Lauds are used in sequence at the rest of the Hours.

Mass is sung after None. Today the ministers do not wear folded chasubles but dalmatic and tunicle. There is just one collect. The dismissal, Benedicamus Domino, is sung by the deacon to a most beautiful and ornate tone reserved for today, the feast of the Holy Innocents and pro re gravi Masses.

First Vespers of the Nativity are sung in the afternoon. The antiphons Rex pacificus etc are sung with psalms 109, 110, 111, 112 & 116. All hymns of Iambic metre have the Doxology Jesu, tibi sit gloria, qui natus es de Virgine for the Octave and up until the feast of the Epiphany.

In the 'liturgical books of 1962' there is no change of rank between Mattins and the rest of the day. The antiphons at Mattins and the Hours are doubled. At Prime the special short lesson is omitted and the one used for all of Advent sung. Not having folded chasubles the distinction of the lightening of the penitential tone is lost at Mass and the beautiful chant of the Benedicamus Domino is replaced by Ite, missa est. The hymns at the Little Hours through the Octave etc do not have the special tone and Doxology in honour of the Incarnation.

St. Thomas the Apostle

2011-12-21T08:01:00.000-08:00

The feast of St. Thomas the Apostle is a Double of the Second Class. According to tradition St. Thomas preached the Gospel in Asia and the Indian sub-continent. He is believed to have founded, inter alia, the St. Thomas Christians on the West coast of India, one of several groups using the East-Syrian family of liturgies.

At Vespers yesterday the antiphons Hoc est praeceptum meum etc were sung with psalms 109, 110, 111, 112 & 116. The Office hymn was Exsultet orbis gaudiis. The antiphon on the Magnificat was proper to the feast, Quia vidisti me etc. After the collect of the feast the Advent feria was commemorated with the Great 'O' Antiphon appointed for the 20th December O clavis David and the collect of the preceding Sunday. At Compline the Dominical psalms were sung and the preces were omitted.

At Mattins the invitatory is Regem Apostolorum Dominum, Venite adoremus and the Office hymn is Aeterna Christi munera. In the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44. The lessons are Sic nos existimet homo from St. Paul's First Epistle to the Corinthians. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63. The fourth lesson is proper to the feast, the fifth and sixth are taken from the Common. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The homily on St. John's Gospel is from St. Gregory. The Te Deum is sung. At Lauds the antiphons Hoc est praeceptum meum etc are sung with the Dominical psalms (92, 99, 62, Benedicite & 148). The antiphon on the Benedictus, Quia vidisti me, Thoma, credidisti: beati, qui non viderunt, et crediderunt, alleluia, is proper to the feast and refers to the incident recorded in the Gospel of St. John about St. Thomas' doubt in the Risen LORD. A commemoration is then made of the Advent feria, the antiphon on the Benedictus is proper too for the feria Nolite timere.

The antiphons sung at Lauds are sung in due order at the Horae Minores. At Prime the festal psalms (53, 118i & 118ii) are sung, the lectio brevis is Ibant Apostoli.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Advent feria (the oration from the previous Sunday). The Creed is sung and the preface is of the Apostles.

At second Vespers the antiphons Juravit Dominus etc are sung with psalms 109, 112, 115, 125 & 138. The antiphon on the Magnificat is Quia vidisti me, Thoma etc and the Advent feria is commemorated with the Great 'O' Antiphon O Oriens. At Compline the Dominical psalms are sung and the preces are omitted.

According to the 'liturgical books of 1962' St. Thomas' feast suffers the usual 'cuts' for a second class feast. There is no first Vespers, the ferial psalter is used at the Little Hours, the short lesson at Prime is of the season rather than of the feast.

Art: Wikipedia: a Russian Icon of St. Thomas, 18th century.

Advent feria - Vigil of St. Thomas

2011-12-20T00:01:00.000-08:00

Today, Tuesday in the fourth week of Advent, is a greater, non-privileged, ferial day of simple rite. The liturgical colour is violet.

At Mattins the invitatory is Prope est jam Dominus: Venite adoremus and the hymn is Verbum supernum prodiens. In the nocturn the antiphons Expugna Domine etc from the Psalter for Tuesday are sung with the nine psalm divisi (four psalms split into nine sections). The lessons are taken from the forty-second chapter of Isaias. Three responsories are sung after the lessons and the Te Deum is omitted. At Lauds the antiphons proper to the Tuesday before the Vigil of the Nativity, Rorate caeli desuper etc., are sung with the psalms of the second schema of Lauds (Pss. 50, 42, 66, Ego dixi & 134). The hymn is En clara vox. The antiphon on the Benedictus is proper to the day, Consurge, consurge etc. After the antiphon is sung in full at the end of the Canticle the choir kneels and the ferial preces are sung. The collect is of the preceding Sunday and the Suffrage is omitted. No commemoration of the Vigil of St. Thomas is made in the Office.

At the Hours the antiphons from Lauds are used in the usual sequence. At Prime Rorate caeli desuper etc is sung with psalms 24i, 24ii, 24iii & 95 (the latter displaced from Lauds by the Miserere). The chapter is the ferial Pacem et veritatem and the versicle in the responsory is Qui venturus es in mundum. The choir knees to sing both the Dominical and ferial preces. At the other Horae Minores the short set of ferial preces is sung, kneeling, before the collect.

Mass, of the Vigil of St. Thomas, is sung after None. The ministers wear violet dalmatic and tunicle. The Mass Ego autem is sung. The Gloria is not sung. The second collect is of the Advent feria, the third collect of the BVM in Advent, Deus qui de beate. The Creed is omitted and the common preface is sung. As the Gloria is not sung the dismissal is Benedicamus Domino, sung by the deacon facing the altar.

Vespers are first Vespers of the feast of St. Thomas with a colour change to red. The antiphons Hoc est praeceptum meum etc are sung with psalms 109, 110, 111, 112 & 116. The Office hymn is Exsultet orbis gaudiis. The antiphon on the Magnificat is proper to the feast, Quia vidisti me etc. After the collect of the feast the Advent feria is commemorated with the Great 'O' Antiphon appointed for the 20th December O clavis David and the collect of the preceding Sunday. At Compline the Dominical psalms are sung and the preces are omitted.

In the 'liturgical books of 1962' the Vigil of St. Thomas has been abolished. At Lauds the ferial preces are not sung. At Prime the the fourth psalm is omitted, the chapter is the festal Regi saeculorum and the Dominical and ferial preces are omitted. The preces are also omitted at the other Little Hours. Mass, of the Advent feria, is sung after Terce and the ministers wear dalmatic and tunicle, there is only one collect and the dismissal is Ite, missa est. Vespers are ferial and the Great 'O' antiphon is treated like any other throughout the year. There is not even a commemoration of St. Thomas. At Compline the ferial psalms are sung although the Dominical preces are omitted.

The Fourth Sunday of Advent

2011-12-18T00:01:00.000-08:00

The Fourth Sunday of Advent is a semi-double Sunday of the second class. The liturigcal colour is violet. The Gospel pericopes from St. Luke concern the preaching of St. John the Baptist preaching the baptism of repentance by the Jordan and the reference to Isaias "Prepare ye the way of the LORD: make straight His paths: every valley shall be filled: and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways plain: and all flesh shall see the salvation of God."

At Vespers yesterday afternoon the antiphons proper to the Sunday, Canite tuba etc., were sung with the psalms of Saturday. The Office hymn was Creator alme siderum and the Great 'O' Antiphon O Sapientia was sung in its entirety both before and after the Magnificat, with the choir standing. At Compline the Dominical preces were sung.

At Mattins the invitatory is Prope est jam Dominus: Venite adoremus and the hymn Verbum supernum prodiens. In the first nocturn the lessons are taken, as usual in Advent, from Isaias. In the second nocturn the lessons are again taken from St. Leo's sermon on the fast of the tenth month. The homily in the third nocturn is from the twentieth homily of St. Gregory on St. Luke's Gospel. A ninth responsory, Intuemini, quantus sit iste, is sung in place of the Te Deum. At Lauds the antiphons that were sung at Vespers, Canite tuba etc., are sung with the Dominical psalms. The Suffrage is omitted in Advent.

At the Hours the antiphons from Lauds are used in the usual sequence. At Prime the versicle in the responsory is Qui venturus es in mundum and the Dominical preces are sung.

Mass is sung after Terce. The ministers wear violet folded chasubles. The Gloria is not sung. The second collect is of the BVM in Advent, Deus qui de beate, the third collect Ecclesiae. The Creed is sung and the preface that of the Trinity. As the Gloria is not sung the dismissal is Benedicamus Domino, sung by the deacon facing the altar.

At Vespers the antiphons Canite tuba etc are sung with the Dominical psalms. The hymn is again Creator alme siderum. The antiphon on the Magnificat is the Great 'O' Antiphon appointed for the 18th December O Adonai. The antiphon is sung in its entirety both before and after the canticle with the choir standing. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' Mattins is cut down to one nocturn of three lessons as usual. At Prime the Dominical preces are omitted. At Mass the ministers wear dalmatic and tunicle, there is only one collect and the dismissal is Ite, missa est. At Compline the Dominical preces are omitted.

Art: Jerome Nadal

Ember Saturday in Advent

2011-12-17T00:01:00.000-08:00

Today is the Ember Saturday in Advent. It ranks as a greater, non-privileged ferial day, of simple rite. Today also being the 17th of December sees, in the Roman rite, the start of the series of 'Great O' Antiphons and a series of special antiphons at Lauds and the Hours on the ferial days before the Vigil of the Nativity.

At Mattins the invitatory Prope est jam Dominus etc is sung and the hymn is Verbum supernum prodiens. In the nocturn the antiphons Memor fuit etc are sung with the nine psalms' divisi for Saturday. The three lessons are from a homily of St. Gregory on St. Luke's Gospel. After the third responsory, Veni, Domine, et noli tardare etc., the second scheme of Lauds for Saturday is sung. The special set of antiphons for the Saturday before the Vigil of the Nativity, Intuemini etc., are sung with psalms 50, 91, 63, the Canticle of Moses & 150. This set of antiphons for the Saturday before Christmas Eve is actually rather a modern addition to the series of antiphons at Lauds and the Hours that are used from the 17th December. Prior to the 1911-13 reform on the Saturday before Christmas Eve the particular set of antiphons that fell on the day of the week occupied by St. Thomas' feast were either anticipated or transferred to this Saturday. The hymn at Lauds is En clara vox. The antiphon on the Benedictus is Quomodo fiet istud etc. After the antiphon is sung in full after the canticle the choir kneels and the ferial preces are sung. The collect is proper to the Ember Saturday, Deus qui conspicis.

At the Hours the antiphons Intuemini etc are used in the usual sequence. At Prime the fourth psalm is added (the one displaced by the Miserere in the schema of Lauds II, Ps. 149) and the chapter is the ferial Pacem et veritatem. The Dominical and ferial preces are sung with the choir kneeling. At the other Hours the short set of ferial preces are sung, again with the choir kneeling.

Mass is sung after None and has the usual, ancient, form, common to Ember Saturdays. The ministers wear folded chasubles. Four candles are on the altar. After the Kyrie there are a series of five structural units comprising of the invitation Oremus, followed by Flectamus genua, Levate, a collect, O.T. reading and gradual. Four of these readings are from Isaiah and the last from Daniel. After the pericope from Daniel instead of a gradual the hymn of the Three Men in fiery furnace is sung, Benedictus es, Domine, Deus patrum nostrorum and its collect Deus, qui tribus pueris. After this collect the second collect is of the BVM, Deus, qui de Beate and the third collect for the Church, Ecclesiae, or Deus omnium. Mass then continues as usual (with of course kneeling for the orations and from the Canon through to the Fraction as usual on penitential days) with Benedicamus Domino sung as the dismissal by the deacon facing the altar.

Vespers of the fourth Sunday in Advent are sung. The antiphons Canite tuba etc are sung with the Saturday psalms. The Office hymn is Creator alme siderum and the Great 'O' Antiphon O Sapientiais sung. The 'Great O' Antiphons are 'doubled', i.e. they are sung entire both before and after the Magnificat even on days of simple rank. At Compline the Dominical preces are sung, with the choir standing.

Following the 'liturgical books of 1962' the Canticle of Moses at Lauds gets shortened from 65 to 27 verses. At Prime the fourth psalm is not added and the ferial chapter Pacem et veritatem is replaced by the festal (!) Regi saeculorum. The ferial preces are omitted at Prime and the Hours. The Mass has the option of the 'mini-Ember Day' consisting of just one additional unit of collect, pericope and gradual. There are no additional collects for the Blessed Virgin or for the Church. The dismissal is Ite, missa est and the ministers wear dalmatic and tunicle. The doubling of the Great 'O' Antiphons is no different to all other antiphons throughout the year. The Dominical preces are omitted at Compline.

Ember Friday in Advent - Saint Eusebius

2011-12-16T00:01:00.000-08:00

Today is Ember Friday in Advent. It ranks as a greater, non-privileged ferial day of simple rite. The Ember Day is outranked by the semi-double feast of the Martyr St. Eusebius. The liturgical colour of the day is red.

At Mattins the invitatory Regem martyrum Dominum etc is sung and the hymn is Deus, tuorum militum. In the nocturns the antiphons Suscitavit Dominus etc are sung with the nine psalms/divisi given for Mattins of Friday. In the first nocturn the lessons are taken from the Common of Martyrs , A Mileto Paulus etc followed by their responsories. In the second nocturn three hagiographic lessons proper to the feast are read. In the third nocturn the homily is from St. Gregory the Great on St. Matthew's Gospel. The ninth lesson is of the Ember Friday and a homily from St. Ambrose on St. Luke's account of the Visitation. The Te Deum is sung.

At Lauds the antiphons Exaltate etc are sung with psalms 98, 142, 84, Vere tu es Deus & 147. The hymn at Lauds is Invicte Martyr, unicum. After the collect of the feast a commemoration is sung of the Ember Friday with the antiphon on the Benedictus, Ex quo facta est etc., the versicle Vox clamantis etc and respond Rectas facite etc. The collect is proper to the Ember Friday, Excita quaesumus etc.

At Prime the Domincial preces are sung, with the choir standing, and the lectio brevis is Beatus vir.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Ember Friday, the third collect of the BMV in Advent, Deus, qui de beate. The common preface is sung and the last Gospel is of the Ember Friday.

Private Masses may be of the Ember Friday. There is neither Gloria nor Creed. The second collect is of St. Eusebius, the third of the BVM in Advent. The common preface is sung and the dismissal is Benedicamus Domino.

In Cathedral and Collegiate churches two Masses are celebrated. The feast of St. Eusebius is celebrated after Terce. The Gloria is sung, the second collect is of the BVM, Deus, qui de beate, and the third collect for the Church, Ecclesiae. The common preface is sung and the last Gospel is In principio. Mass of the Ember Friday is sung after None. The ministers wear violet folded chasubles and four candles are on the altar. The Mass is proper. The second collect is of the BVM, Deus, qui de Beate, and the third collect for the Church, Ecclesiae. The choir kneels for the orations and from the Canon through to the Fraction as is usual on penitential days. There is no Creed and the common preface is sung. The dismissal is Benedicamus Domino sung by the deacon facing the altar.

At Vespers there is a commemoration of the Advent feria. As the Office of the Ember Friday ended at None the commemoration consists of the antiphon on the Magnificat, Hoc est testimonium etc, the versicle Rorate caeli etc, its respond, Aperiatur terra etc and the collect of the preceding Sunday, Aurem tuam etc. At Compline the Dominical preces are sung, the choir standing.

Following the 'liturgical books of 1962' the Ember Friday is II class and takes precedence over the III class feast of St. Eusebius (reduced to a single nocturn). At Mattins the three lessons are the homily for the Ember Friday from St. Ambrose. At Lauds the second schema of psalms is used and there is a commemoration of St. Eusebius and the ferial preces are sung. Although the second schema of Lauds is sung the fourth psalm is not added at Prime and the ferial chapter Pacem et veritatem is replaced by the festal (!) Regi saeculorum. The ferial preces are omitted at Prime and the Hours. At Mass there is no additional collect for the Blessed Virgin or for the Church. The penitential kneeling is reduced. The dismissal is Ite, missa est and the ministers wear dalmatic and tunicle. One strange feature of 1962 Ember Wednesdays and Fridays is that whilst traditionally the Ember Day liturgy ended with the Mass sung after None, in the 1962 books Vespers becomes formally part of the Ember Day. In the traditional rite if Vespers were ferial, the collect from the preceding Sunday was sung as noted above. In the 1962 rite the collect from the Ember Day is used at Vespers, so today Excita, quaesumus is sung.

The Third Sunday of Advent

2011-12-11T00:02:00.000-08:00

The third Sunday of Advent, often referred to as Gaudete Sunday from the words of its introit, Gaudete in Domino semper: iterum dico gaudete sees a lightening of the Advent mood. 'Rejoice in the LORD always; again I say rejoice.' The same words begin the Epistle from Philippians (4:4). The Sunday's rank is a semi-double of the second class. The Gospel pericopes from St. John contain the Baptist's famous words "I am the voice of one crying in the wilderness, make straight the way of the LORD." On this Sunday, mirroring Laetare Sunday in Lent, the penitential mood is lightened with the deacon and sub-deacon wearing violet dalmatic and tunicle rather than their folded chasubles or, following the more modern praxis, with the use of rose vestments. The absence of folded chasubles means that the organ may be played. On this Sunday Cardinals of the Court of Rome traditionally wore rose waterered silk cassocks, with rose watered silk mozzeta and mantelleta.

At Vespers yesterday the antiphons from the following Sunday's Lauds, Veniet Dominus etc, were sung with the psalms of Saturday. After the collect of the Sunday commemorations were sung of the preceding Office of a day within the Octave and of St. Damasus. At Compline the Dominical preces were omitted due to the occurring Octave. Although within an Octave of the Blessed Virgin the concluding verse of Te lucis was in the ordinary form as the Doxology is not sung on the Sunday within the Octave following the 1911-13 reform.

At Mattins the invitatory is Prope est jam Dominus: Venite adoremus. This invitatory is now used until the 23rd of December inclusive. Office hymn is Verbum supernum. In the first nocturn the antiphons Veniet ecce Rex etc are sung with the usual psalms for Sunday. The lessons are a continuation of Isaiah and today contain the beautiful symbolism of the Rod of Jesse. In the second nocturn the antiphons Gaude et laetare etc are sung and the lessons are taken from St. Leo's sermon on the fast of the tenth month. In the third nocturn the antiphons Gabriel Angelus etc are sung and the homily is from St. Gregory on St. John's Gospel and the record of the Baptist. The Te Deum is omitted and in its place a ninth responsory, Docebit nos Dominus vias suas, is sung.

At Lauds the antiphons Veniet Dominus etc are sung with the Sunday psalms. The Office hymn is En clara vox. After the collect of the Sunday commemorations are sung of St. Damasus and of the Octave. At the Hours the antiphons from Lauds are used in the usual sequence. At Prime the versicle in the responsory is Qui venturus es in mundum and the Dominical preces are omitted due to the occurring Octave. At Prime and the Hours the hymns have the ordinary Doxology.

Mass is sung after Terce. The ministers wear dalmatic and tunicle. The Gloria is not sung. The second collect is of St. Damasus, the third of the Octave. The Creed is sung and the preface that of the Trinity. As the Gloria is not sung the dismissal is Benedicamus Domino, sung by the deacon facing the altar.

At Vespers the antiphons, Veniet Dominus etc, are sung with the Sunday psalms. The Office hymn is Creator alme siderum. After the collect of the Sunday commemorations are sung of the following day within the Octave and of St. Damasus. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' at both Vespers there are no commemorations. The Octave of the Virgin has been abolished. Mattins is stripped down to one nocturn of three lessons. At Lauds there are no commemorations. At Mass there is only one collect and the dismissal is Ite, missa est.

Art: Jerome Nadal depicts today's Gospel where the Jews sent priests and Levites to interrogate St. John the Baptist.

The Vestments of Adrian Fortescue, DD - Part VII

2011-12-11T00:01:00.001-08:00

On Gaudete Sunday it seems appropriate to end this series of posts with a rose set of vestments of Dr. Fortescue.

The set is complete and in good condition. The cut of the chasuble is similar to that of the first violet set, the chauble modelled on that of St. Thomas of Canterbury at Sens, but a slightly fuller in cut. The ground material is a deep rose silk with golden ornamentation. It has a 'Tau' cross silk velvet orfrey to its front and rear. The orfreys are edged with gold braid. The chasuble is still in regular use.

Above: Detail of the chalice veil and stole. Again note the narrowness and length of this splendid vestment. Below: the burse.

The Vestments of Adrian Fortescue, DD - Part VI

2011-12-10T00:01:00.000-08:00

The only extant altar frontal designed by Dr. Fortescue is very striking. In his 1912 paper (Fig 3, p.15) Dr. Fortescue describes it as 'white canvas with embroidered scarlet silk'. The image from the paper is below:

However, looking at the frontal it strikes anyone familiar with North European Lenten custom as a rather beautiful modern example of Lenten Array. From Ash Wednesday the brightly coloured interiors of churches were covered with Lenten Array or Lenten 'White' the idea of which was to exclude colour until the joy of the Resurrection. Examples of modern array can be seen on the beautiful blog Vitrearum's Church Art.

The frontal is now stained in several places but overall in good condition.

The Vestments of Adrian Fortescue, DD - Part V

2011-12-09T00:01:00.000-08:00

The only surviving set of red hue is the fullest and, perhaps, the finest of the extant vestments. The set is complete. The chasuble is of a noticeably fuller cut than the others and its back must have fallen almost to the feet of Dr. Fortesuce. Whilst describing it as 'red' I am not convinced that it actually was used for the feasts of Apostles and Martyrs or for Pentecost. The ground fabric is shot silk of crimson and violet that gives a deep crimson-plum colour. The orfreys are the finest of the extant vestments and consist of a pattern of rose stems edged in silver thread, complete with silver thorns. The stems are filled with embroidered dark purple thread and decorated with roses that are detailed in silver and embroidered with purple, violet and red silk.

Dr. Fortescue delivered a paper on vestments to the Westminster Cathedral Altar Society in February 1912. This paper is available on line The Vestments of the Roman Rite. In that published paper there are some (poor quality) images and Fig. 1 (p.10) shows some of Dr. Fortescue's stoles. From the extant vestments it is clear that at least three sets have ended up in land-fill or have been lost. Dr. Fortescue describes a scarlet-red set so it is clear at least one red set existed and may suggest the vestment featured in this post was not used as 'red'. Whether it was actually a rose vestment (the relative lack of use might explain its degree of preservation) or a Passiontide vestment is a question I would leave to experts in vestiture.

The Vestments of Adrian Fortescue, DD - Part IV

2011-12-08T00:01:00.000-08:00

Two black chasubles survive of Dr. Fortescue's vestments. One set, of black silk lined with blue, is decorated with blue orfreys and silver details. The silk of the chasuble is decaying and the lining can be seen showing through in some places. The second chasuble is completely black but utilises different materials, black silk and black velvet, to decorative effect. This set is incomplete.

Note the narrow, parallel lines, of the maniple. No 'spade' maniples for Dr. Fortescue.

The Vestments of Adrian Fortescue, DD - Part III

2011-12-07T00:01:00.000-08:00

Only one green vestment survives. During Dr. Fortesuce's, sadly short, life the major reform of 1911-13 took place with the noticeable result of 'green' Sundays being celebrated in the period after the Octave of the Epiphany to Septuagesima and from the Octave of Corpus Christi to Advent. Prior to the reform, with a heavily congested calendar, the vast majority of these Sundays would have been double feasts of Saints and celebrated in white or red vestments. We will probably never know how many green sets of vestments Dr. Fortescue had.

The surviving green vestment has been designed in a similar style to that of one of the violet sets with a 'Tau' cross orfrey. As in that violet set, one of the white and the rose vestment the orfrey is of velvet in a matching colour to the ground fabric. The silk of the green vestment contains a pattern with small birds (see the last photograph for detail). The woven braid of the violet and green sets consists of alternating black and white small panels. The violet sets have these panels in both rectangular and parallelogram shapes. The braid on the green set is composed of parallelograms of alternating black and white panels.

Detail of the stole (above and below photographs).

The Vestments of Adrian Fortescue, DD - Part II

2011-12-06T00:01:00.000-08:00

There are two extant white sets of vestments designed and used by Dr. Fortescue. Both sets have more of their constituent pieces than the violet sets of yesterday's post. The second white set below has a wide velvet silk orfrey (now showing some discolouration), a combination shared with several of the other vestments in the different liturgical colours. The detail in the orfreys of both sets is very fine and carefully designed.

The above is a photograph of the end of the maniple resting on the chalice veil. Note the width (and length from the photographs above) of the maniple. The second set, below, is showing signs of deterioration of the velvet column. Again note the length of the maniple and the stole.

The Chi-Rho decoration at the termination of the stole and maniple, and the cross on the burse are of embroidered gold thread.

The Vestments of Adrian Fortescue, DD. Part I

2011-12-05T00:01:00.000-08:00

This month will see the launch of a new biography of one of the most brilliant yet enigmatic of English clerics, Dr. Adrian Fortescue. 'The Latin Clerk: The Life, Work and Travels of Adrian Fortescue' by Aidan Nichols OP and published by the Lutterworth Press should, hopefully, be an interesting read. Adrian Fortescue was a man of many, diverse, talents and there is a certain irony that the work which most readers of this blog will associate him with, The Ceremonies of the Roman Rite Described, was a work Fortescue deeply regretted writing and took little subsequent interest in. That in itself is rather sad as it is a most excellent work indeed.

Fortescue designed his own vestments in a singular yet characteristic style for use at his church of St. Hugh at Letchworth. Several years ago with a change of incumbent Fortescue's vestments were thrown away and piled onto a skip. Fortunately, some were spared the land-fill site and rescued from the skip by His Excellency Fra' Duncan Gallie and taken to St. Edmund's College at Ware, an institution with which Dr. Fortescue had many connections. Two years ago I was able to take some photographs of them thanks to the kindness of Mr. Alan Robinson. Several Low Mass chasubles, some complete sets, were saved along with a frontal of great interest but, sadly, no copes or High Mass sets survive.

As this is the season of Advent this first post will show the violet vestments. Two violet Low Mass chasubles remain. One has maniple, burse and veil the other only its stole. As the adage says 'a picture is worth a thousand words' let the vestments describe themselves.

The Second Sunday of Advent

2011-12-04T00:01:00.000-08:00

The second Sunday of Advent (and the third and fourth) are semi-doubles of the second class in rank. The Gospel pericopes, from St. Matthew, tell of St. John the Baptist in prison sending two of his followers to meet the LORD. The liturgical colour is violet and, as folded chasubles are worn, the organ is not played.

At Vespers on Saturday the proper antiphons from today's Lauds were sung, Ecce in nubibus caeli etc, with the psalms of Saturday. The Office hymn was Creator alme siderum. After the collect of the Sunday commemorations were sung of the preceding Office of St. Francis Xavier then of St. Peter Chrysologus and St. Barbara. At Compline the Dominical preces were omitted because of the occurring double feasts.

At Mattins the invitatory is Regem venturum and the Office hymn is Verbum supernum. In the first nocturn the antiphons Veniet ecce Rex etc are sung with the usual psalms for Sunday. The lessons are a continuation of Isaiah and today contain the beautiful symbolism of the Rod of Jesse. In the second nocturn the antiphons Gaude et laetare etc are sung and the them of the Rod of Jesse is continued as the lessons are taken from St. Jerome's Expositon on Isaias the Prophet. In the third nocturn the antiphons Gabriel Angelus etc are sung and the homily is from St. Gregory. The Te Deum is omitted and in its place a ninth responsory, Ecce Dominus veniet, is sung.

At Lauds the antiphons, Ecce in nubibus caeli etc are sung with the Sunday psalms. The hymn is En clara vox. After the collect of the Sunday commemorations are sung of St. Peter Chrysologus and St. Barbara. At Prime the Dominical preces are omitted due to the occurring double feast.

Mass is sung after Terce, the deacon and subdeacon wear violet folded chasubles. The Gloria is not sung. The second collect is of St. Peter Chrysologus, the third collect of St. Barbara. The Creed is sung and the preface is of the Trinity. Benedicamus Domino is sung as the dismissal by the deacon facing the altar.

At Vespers the antiphons from Lauds, Ecce in nubibus caeli, are sung with the usual Sunday psalms. The Office hymn is Creator alme siderum. After the collect of the Sunday commemorations are sung of St. Peter Chrysologus and St. Sabbas. At Compline the Dominical preces are omitted due to the double feast.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. The Dominical preces are always omitted at Prime and Compline. Mattins is cut down to one nocturn of three lessons. At Lauds there are no commemorations. At Mass the ministers wear dalmatic and tunicle, there is only one collect and the dismissal is Ite, missa est.

Art: Jerome Nadal

Update: Orders for Ordines

2011-12-02T11:11:00.000-08:00

Several batches of Ordines have been posted this week. Having had 'flu for two weeks earlier in November this has caused some delay but I am now catching up with the backlog of orders.

Your patience would be much appreciated.

St. Andrew the Apostle

2011-11-30T00:01:00.000-08:00

The feast of Saint Andrew the Apostle, the 'First Called', is a Double feast of the Second Class. It was preceded yesterday by a Vigil, which because of Advent, as was explained in yesterday's post, not part of the Office but the celebration of Mass. According to St. John's Gospel St. Andrew was a disciple of St. John the Baptist, whose testimony first led him and St. John the Evangelist to follow Jesus. St. Andrew at once recognised Christ as the Messiah. St. Andrew preached the Gospel in Asia Minor and, according to Eusebius, as far as Kiev. St. Andrew is the patron saint of such diverse countries as Scotland and Russia. According to tradition he was crucified at Patras in Achaea. Devotion to St. Andrew was strong in the medieval period and many Western Kalendars such as the venerable Sarum Rite had an octave for the feast. In the Roman liturgy clearly St. Andrew was once regarded as more important than in modern times hence his inclusion in the Libera nos.

The liturgy of the day is festal and began with first Vespers of the feast yesterday afternoon. The antiphons Salve, crux pretiosa etc were sung with the psalms for the Common of Apostles. After the collect of the feast a commemoration was sung of the Advent feria with the antiphon on the Magnificat being proper to the Tuesday, Quaerite Domininum etc, and the collect from the first Sunday. At Compline the Sunday psalms were sung and the preces were omitted.

At Mattins the antiphons are proper to the feast, Vidit Dominus etc., which are sung with the psalms from the Common of Apostles. In the first nocturn the lessons are from St. Paul's Epistle to the Romans. In the second nocturn the lessons are hagiographical and in the third nocturn the homily on St. Matthew's Gospel is from the writings of St. Gregory. At Lauds the antiphons sung at Vespers, Salve, crux pretiosa etc., are sung with the Dominical psalms. After the collect of the feast a commemoration is sung of the Advent feria. The antiphon on the Benedictus is proper to the Wednesday of the first week, De Sion etc, with the collect of the first Sunday.

At the Horae Minores the antiphons Salve, crux pretiosa etc are sung with festal psalmody. At Prime (Pss. 53, 118i & 118ii) the lectio brevis is Isaias enim dicit.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Advent feria (the collect Excitafrom Advent Sunday). The Creed is sung and the preface is of the Apostles.

At second Vespers the antiphons Salve, crux pretiosa etc are sung with psalms 109, 112, 115, 125 & 138. After the collect of the feast a commemoration is sung of the Advent feria with the antiphon on the Magnificat being proper to the Wednesday, Veniet etc., with the collect of the Sunday.

According to the 'liturgical books of 1962' yesterday's Vigil is abolished as are first Vespers for St. Andrew's feast. Compline on Tuesday had the ferial psalms. At Prime and the other Horae Minores ferial antiphons and psalms are sung and the lectio brevis at Prime is of the season.

The Vigil of St. Andrew

2011-11-29T00:15:00.000-08:00

When the Vigil of St. Andrew falls within Advent nothing of the Vigil is made in the Office of the Advent ferial day. However, Mass is of the Vigil with a commemoration of Advent. The day is of simple rite and the liturgical colour is violet.

At Mattins the invitatory is Hodie scietis etc and the Office hymn Verbum supernum. The antiphons and psalms of the nocturn are taken from the Psalter for Tuesday. The lessons are from the second chapter of Isaiah. At Lauds the second scheme of psalms is sung, the remnant of old ferial Lauds, beginning with the Miserere. The hymn is En clara vox. The antiphon on the Benedictus is proper to the day, Antequam convenirent etc. After the antiphon has been sung in its entirety after the canticle the ferial preces are sung with the choir kneeling. After the collect (of the previous Sunday) a commemoration is sung of St. Saturninus.

At Prime psalm 95, displaced by the second scheme of Lauds, is added to the psalm of the day (Pss. 24i, 24ii, 24iii & 95). The antiphon In illa die is sung with psalms. The chapter is the ferial Pacem et veritatem. The Advent verse, Qui venturus es in mundum, is sung in the short responsory. Both the Dominical and ferial sets of preces are sung with the choir kneeling.

At the other Hours the antiphons Jucundare etc are sung with the psalms of Tuesday. The short set of ferial preces are sung, with the choir kneeling, before the collect.

The Mass of the Vigil of St. Andrew is sung after None. The ministers wear violet dalmatic and tunicle and so the organ may be played. The Mass Dominus secus mare Galilaeae is sung. There is no Gloria. The second collect is of the Advent feria, the third collect of St. Saturninus. Benedicamus Domino is sung as the dismissal.

In the 'liturgical books of 1962' the Vigil of St. Andrew has been abolished. In the ferial Office of the day the ferial preces are not sung at Lauds or the other Hours. At Prime psalm 95 is not sung and the chapter is the festal Regi saeculorum. Mass is of the ferial day but the ministers wear dalmatic and tunicle. In sung Masses there is only one collect. The dismissal is Ite, missa est.

The First Sunday of Advent

2011-11-27T00:01:00.000-08:00

The season of Advent begins with Vespers on the Saturday before Advent Sunday. The first Sunday of Advent is a semi-double Sunday of the first class. The liturgy of Advent is perhaps the most exquisite of the entire liturgical year with 'layers' of meaning for both the First and Second Comings of the LORD. There is a weave of expectant joy and penance to be found in the liturgical texts. The eschatalogical theme of last Sunday's Gospel continues with St. Luke's Gospel today and the Coming of the Divine Judge.

During Advent bishops of the Roman rite exchange their violet choir cassocks for black ones (with train) which are worn with either a black mozzeta or black mattelletum with violet linings. Cardinals of the Court of Rome wear their 'winter' violet merino apparel (in contrast to their summer mourning dress of violet watered-silk) in place of their watered-silk scarlet dress.

Vespers yesterday marked the beginning of the Pars Hiemalis, or Winter Volume, of the Breviary. The antiphons In illa die etc were sung with the psalms of Saturday. The Office hymn was Creator alme siderum. After the collect of the Sunday a commemoration was sung of the preceding Office of St. Silvester. The Suffrage is omitted during Advent. From this Vespers the Marian Antiphon sung is Alma Redemptoris Mater and it is sung with the versicle Angelus Domini etc and the collect Gratiam tuam etc. At Compline the Dominical preces were omitted because of the occurring double feast.

At Mattins the invitatory is Regem venturum and this is sung in the Dominical and ferial Offices of Advent until the third Sunday. The Office hymn is Verbum supernum. In the first nocturn the antiphons Veniet ecce Rex etc are sung with the usual psalms for Sunday. In the first nocturn the lessons are the Incipit of the prophet Isaiah. In the second nocturn the antiphons Gaude et laetare etc are sung and the lessons are taken from the writing of St. Leo on the fast of the tenth month, the theme of which is preparing for the Coming. In the third nocturn the antiphons Gabriel Angelus etc are sung and the homily is from St. Gregory continuing the theme of Coming with his commentary on St. Luke's Gospel about the end times. A ninth responsory is sung and the Te Deum is omitted in the Office of Advent. At Lauds the antiphons In illa die etc, sung at Vespers, are again sung, with the Dominical psalms. The hymn is En clara vox. As noted above the Suffrage is omitted.

At Prime the first antiphon from Lauds is used with the usual Dominical psalms (117, 118i, 118ii). In the short responsory the versicle Qui venturus es in mundum replaces Qui sedes ad dexteram Patris for all of Advent except when an occuring feast has a proper versicle. The Dominical preces are sung. At the other Hours the remaining antiphons of Lauds are sung in the usual order.

Mass is sung after Terce. During Advent for ferial and Dominical Masses the deacon and sub-deacon do not wear the dalmatic and tunicle but violet folded chasubles, an ancient feature of the Roman liturgy. The Gloria in not sung, the second collect is of the Blessed Virgin in Advent, Deus, qui de beate, the third collect Ecclesiae. The Creed is sung, the preface that of the Blessed Trinity and, as the Gloria was not sung, the dismissal is Benedicamus Domino, sung by the deacon facing the altar not turned towards the people.

At Vespers the antiphons In illa die etc are sung again this time with the Dominical psalms. The Office hymn is Creator alme siderum. The Suffrage is omitted. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' so much has been excised from the Breviary that there are only two volumes not four. Advent Sunday marks the beginning of the Pars Prior, which runs until first Vespers of Trinity Sunday. At Vespers there are no commemorations. There are no preces at Compline. Mattins is cut down to just one nocturn of three lessons. At Prime there are no preces. At Mass the deacon wears the dalmatic, and the sub-deacon the tunicle as at other times of the year. Folded chasubles, so ancient and so quintessentially Roman, have been tossed aside. There is only one collect and the dismissal is Ite, missa est. Grim!

Art: Jerome Nadal

XXIV and Last Sunday after Pentecost

2011-11-20T00:01:00.000-08:00

Today is the twenty-fourth and last Sunday after Pentecost. It is also the fifth Sunday of November. The Sunday is of semi-double rite and the liturgical colour is green. The Gospel pericopes from St. Matthew contain the prophetic words of the LORD concerning the last days and the coming of the Antichrist.

At Vespers yesterday afternoon the psalms of Saturday were sung. The antiphon on the Magnificat was Super muros tuos for the Saturday before the fifth Sunday of November. After the collect of the Sunday commemorations were sung of St. Felix of Valois and of St. Elizabeth. The Suffrage of the Saints was omitted because of the occurring double feasts as were the Dominical preces at Compline.

At Mattins in the first nocturn the lessons are the Incipit of the Book of Michah the Prophet. In the second nocturn the lessons are from St. Basil the Great on the thirty-third psalm. In the third nocturn the homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds, after the collect of the Sunday, a commemoration of St. Felix of Valois is sung.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are omitted because of the occurring double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St Felix of Valois. There is no third collect. The Creed is sung and the preface of the Blessed Trinity.

Vespers are of the Sunday. Lucis Creator is sung with the melody and Doxology of the Incarnation Jesu tibi sit gloria, Qui natus es de Virgine, Cum Patre et almo Spiritu, In sempiterna saecula. After the collect of the Sunday commemorations are sung of the following Office of the Presentation of the BVM and of St. Felix. At Compline the Dominical preces are omitted because of the occurring double feasts.

The week ahead, with its completion of the series of Minor Prophets, often sees many of the Incipits move to ensure their reading. This year Monday's Incipit of the Book of Nahum becomes the first lesson read on Wednesday and Tuesday's Incipit of the Book of Habacuc is read as the second lesson on Wednesday.

In the 'liturgical books of 1962' the twenty-third Sunday was not anticipated yesterday but entirely omitted this year. There are no commemorations or Suffrage at Vespers. Mattins is cut down to one nocturn of three lessons. At Lauds there is neither commemoration nor Suffrage. At Mass there is one collect. Vespers are of the Sunday without any commemorations and Lucis creator is sung with the ordinary Doxology.

Art: Jerome Nadal Nadal's image of the Antichrist enthroned whilst the clergy and people give him false worship.

Anticipated XXIII Sunday after Pentecost

2011-11-19T00:01:00.000-08:00

Today is the anticipated twenty-third Sunday after Pentecost. The Sunday is of semi-double rite and the liturgical colour is green.

Vespers yesterday were second Vespers of the Dedication of the Basilica of SS Peter and Paul. Although only of greater double rite being a feast of the LORD the feast took precedence in concurrence with the anticipated Sunday. The Sunday was commemorated with the antiphon on the Magnificat, Deposuit Dominus etc, from the ferial Psalter for Friday, the versicle and respond Diragatur Domine etc & Sicut incensum etc and the collect proper to the Sunday, Absolve quaesumus. After the commemoration of the Sunday commemorations were sung of St. Elizabeth and St. Pontianus. The Suffrage was omitted due to the concurrent double feasts as were the Dominical preces at Compline. At Compline the Dominical psalms were sung.

Before Mattins there is a colour change from white to green. The antiphons and psalms are from the Psalter for Saturday. In the first nocturn the first lesson is the Incipit of the Prophet Abdias (transferred from yesterday). The second and third lessons are the Incipit of the Prophet Jonas proper to the Saturday. The responsories are those of the Sundays in November so the first responsory is Vidi Dominum sedentem, the second Aspice Domine de sede and the third Aspice Domine, quia facta est. In the second nocturn the lessons are from a tract of St. Augustine on the psalms (for the XXIII Sunday which were introduced into the Roman rite in the new 1914 Breviary. Prior to this time only the lessons of the homily for this Sunday were read in the ferial nocturn of Saturday, or another ferial day if Saturday was occupied by a feast of nine lessons). The responsories are Super muros tuos, Muro tuo, and Sustinuimus pacem. In the third nocturn the homily on St. Matthew's Gospel is from St. Jerome. The seventh responsory is that used on Saturdays, i.e. the seventh of the preceding Sunday, Laudabilis populus and the eighth Duo Seraphim. The Te Deum is sung.

At Lauds the antiphons and psalms from the Psalter are sung. The antiphon on the Benedictus and collect are proper to the Sunday. After the collect of the Sunday commemorations are sung of St. Elizabeth and St. Pontianus. At Prime the chapter is Regi saeculorum. The Dominical preces are omitted due to the occurring double feast.

At the other Hours the antiphons and psalms are of the Saturday, the collect is of the Sunday. Mass is sung after Terce as normal for Sundays. At Mass the Gloria is sung, the second collect is of St. Elizabeth, and the third collect of St. Pontianus. The Creed is sung and the preface is of the Blessed Trinity.

At Vespers the antiphons and psalms of Saturday are sung. The antiphon on the Magnificat is Super muros tuos for the fifth Saturday of November. After the collect of the twenty-fourth Sunday commemorations are sung of St. Felix of Valois and St. Elizabeth. The Suffrage is omitted due to the occurring double feasts as are the Dominical preces at Compline.

Prior to the reform of 1911-13 an anticipated Sunday was far simpler and less privileged. Only one nocturn, the ferial nocturn of the Saturday (or other free day), was sung with three lessons, the homily of the twenty-third Sunday. In this case the responsories were Laudabilis populus, Angustiae mihi and Misit Dominus Angelum. The Te Deum was not sung. At Mass there was neither Gloria nor Creed and the dismissal was Benedicamus Domino - so very similar to a resumed Sunday.

In the 'liturgical books of 1962' the Dedication of the Basilica of SS Peter and Paul is reduced to a III class feast with the ferial psalter. The Sunday is not anticipated but omitted entirely. Saturday is again a III class feast of St. Elizabeth with a single nocturn at Mattins. Mass is of the feast with a commemoration of St. Pontianus at said Masses. At Vespers there are no commemorations.

Image: Detail of a stole belonging to a green set of vestments designed by Dr. Adrian Fortescue

XXII Sunday after Pentecost

2011-11-13T00:01:00.000-08:00

The twenty-second Sunday after Pentecost is of semi-double rite. This year it is the fourth Sunday of November. The liturgical colour is green. The Gospel pericopes from St. Matthew contain the account of the Pharisees trying to trap the LORD over tribute to Caesar and the LORD's rebuttal of "Render therefore to Caesar the things that are Caesar's and to God those things that are God's."

At Vespers yesterday afternoon the psalms of Saturday were sung. The antiphon on the Magnificat was Qui caelorum for the Saturday before the Fourth Sunday in November. After the collect of the Sunday commemorations were sung of the preceding Office of St. Martin and of St. Didacus, followed by the Suffrage of the Saints. At Compline the Dominical preces were sung.

At Mattins in the first nocturn the lessons are the Incipit of the Book of the Prophet Osee. In the second nocturn the lessons are from St. Augustine's Book on the City of God. In the third nocturn the homily is from St. Hiliary on St. Matthew's Gospel. The Te Deum is sung. At Lauds, after the collect of the Sunday, a commemoration is sung of St. Didacus followed by the Suffrage of the Saints.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are sung.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Didacus, the third collect is A cunctis. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are of the Sunday. After the collect of the Sunday commemorations are sung of the following feast and of St. Didacus.

In the 'liturgical books of 1962' there are no commemorations or Suffrage at Vespers. Mattins is cut down to one nocturn of three lessons. At Lauds there is neither commemoration nor Suffrage. There are never Dominical preces at Prime or Compline. At Mass there is only one collect. Vespers are of the Sunday without any commemorations.

Art: Jerome Nadal

The Dedication of the Lateran Basilica

2011-11-09T00:01:00.000-08:00

The feast of the Dedication of the Lateran Basilica is a Double of the Second Class and the liturgical colour for the feast is white. On November 9th, 324, St. Sylvester of Rome consecrated the basilica under the title St. Saviour. This is believed to be the first public consecration of a church. The feast's title in the Breviary and Missal retains this ancient dedication: In Dedicatione Archbasilicae Ssmi Salvatoris. The texts for the Office come from the Common of the Dedication of a Church except some of the Mattins lessons.

At Mattins the invitatory is Domum Dei decet sanctitudo, Sponsum ejus Christum adoremus in ea and the Office hymn Caelestis urbs Jerusalem. In the first nocturn the antiphons Tollite portas etc are sung with psalms 23, 45 & 47. The lessons are proper to the feast and are taken from the book of the Apocalypse of St. John with the responsories from the Common. In the second nocturn the antiphons Non est hic aliud etc are sung with psalms 83, 86 & 87, the lessons are again proper to the feast. In the third nocturn the antiphons Qui habitat etc are sung with psalms 90, 95 & 98. The homily is from St. Ambrose on St. Luke's Gospel. The ninth lesson is an historical lesson to commemorate St. Theodore. The Te Deum is sung.

At Lauds the antiphons Domum tuam, Domine etc are sung with the Sunday psalms (92, 99, 62, Benedicite & 148. The chapter is Vidi civitatem sanctam etc and the Office hymn Alto ex Olympi vertice - the once beautiful Angularis fundamentum so well known from John Mason Neale's translation, Christ is made the sure Foundation - mutilated in the seventeenth century with the 'makeover' of the Office hymns. The great and good Dr. Adrian Fortescue wrote some words of wisdom about those changes to the hymns:

"Whatever good the Renaissance may have done in other ways, there can be no question that it was finally disastrous to Christian hymns. There came the time when no one could conceive anything but the classical metres and classical language. So they wrote frigid imitation of classical lyrics. It is the time when people thought it effective to call heaven Olympus, to apply pagan language to God and his saints. There is nothing to be done with this stuff but to glance at it, shudder, and pass on."

After the collect of the feast a commemoration is sung of St. Theodore.

At Prime the antiphon Domum tuam Domine is sung with the festal psalms (53, 118i, 118ii), the Dominical preces are omitted and the lectio brevis is Et absterget Deus. The antiphons from Lauds are sung at the other Hours with the Dominical psalms in the usual manner.

Mass is sung after Terce. The Mass formulary from the Common Terribilis est locus iste. The Gloria is sung, in said Masses the second collect is of St. Theodore, and the Creed is sung.

At Vespers the antiphons Domum tuam, Domine etc are sung with psalms 109, 110, 111, 112 & 147. The Office hymn is Caelestis urbs Jerusalem. The versicle and response, and the antiphon on the Magnificat are proper to second Vespers. After the collect of the feast a commemoration is sung of the following Office of St. Andrew Avellino. At Compline the Sunday psalms are sung.

In the ancient 'liturgical books of 1962', as was noted yesterday, the feast loses first Vespers. At Mattins there is no ninth lesson of St. Theodore. At the Hours the ferial antiphons and psalms are sung, at Prime the lectio brevis is of the Season. At Vespers there is no commemoration of the following Office.

Photo: Wikipedia

Octave Day of All Saints

2011-11-08T00:01:00.000-08:00

The Octave Day of All Saints is of greater-double rite. The liturgical colour is white.

At Vespers yesterday the antiphons Inclinavit Dominius etc were sung, doubled, with psalms 114, 115, 119, 120 & 121 from the Psalter for Monday at Vespers. The chapter was of the feast, Ecce ego Joannes and the Office hymn Placare, Christe, servulis. The antiphon on the Magnificat was Angeli, Archangeli etc from first Vespers of the feast. After the collect of the feast a commemoration was sung of the Four Crowned Martyrs. At Compline the ferial psalms were sung.

At Mattins the invitatory of the feast Regem regum Dominum venite adoremus, Quia ipse est corona Sanctorum omnium, and the hymn, Placare, Christe, servulis. The antiphons, psalms and versicles are taken from the Psalter for Tuesday. In the first nocturn the lessons are taken from occurring scripture, the third chapter of Daniel, with its responsories. In the second nocturn the lessons are taken from the book of St. Cyprian, Bishop and Martyr, on Mortality with the responsories of the Octave. In the third nocturn the homily on St. Matthew's Gospel is from St. Augustine. At Lauds the antiphons and psalms for Tuesday are sung. From the chapter the Office is of the Octave. After the collect of the feast a commemoration is sung of the Four Crowned Martyrs.

At the Hours the ferial antiphons and psalms are sung. At Prime the lectio brevis is Benedictio et claritas.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Four Crowned Martyrs. The Creed is sung.

Vespers are first Vespers of the feast of the Dedication of the Lateran Basilica. The antiphons Domum tuam Domine etc, from the Common of the Dedication of a Church, are sung with psalms 109, 110, 111, 112 & 147. The Office hymn is Caelestis urbs Jerusalem. After the collect a commemoration is sung of the Octave Day of All Saints. At Compline the Dominical psalms are sung.

In the 'liturgical books of 1962' the Octave has, of course, been abolished. Today is a IV class ferial day. The Four Crowned Martyrs get commemorated at ferial Lauds (which, following the 1911-13 changes, has exactly the same antiphons and psalmody used in the festal Office of the Octave Day) and in said Masses. Mass has no Gloria yet Ite, missa est. Vespers are ferial without any commemoration of the Dedication of the Lateran, the Octave Day or the Four Crowned Martyrs.

XXI Sunday after Pentecost

2011-11-06T00:01:00.000-07:00

The twenty-first Sunday after Pentecost is of semi-double rite. This year it is the third Sunday of November and Sunday within the Octave of All Saints. The liturgical colour is green, before the extensive changes of 1911-13 the colour of the Octave, white, was used for the Sunday. The Gospel pericopes from St. Matthew contain the parable of the unjust and ungrateful servant who, forgiven his debts by the King, demands what is owed to him from others and shews complete ingratitude. In years when Novmber 5th falls on Sunday then that Sunday is the second Sunday of November and its lessons and those of the following week are read in due course. In other years, when November will only have four weeks, the second Sunday and its week are omitted.

At Vespers yesterday afternoon the psalms of Saturday were sung. The antiphon on the Magnificat was Muro tuo for the Saturday before the third Sunday of November. After the collect of the Sunday a commemoration of the Octave of All Saints was sung. The Suffrages of the Saints was omitted because of the Octave as were the Dominical preces at Compline.

At Mattins in the first nocturn the lessons are the Incipit of the Book of the Prophet Daniel. In the second nocturn the lessons are from book of St. Athanasius to Virgins. In the third nocturn the homily is from St. Jerome on the eighteenth chapter of St. Matthew's Gospel. The Te Deum is sung. At Lauds, after the collect of the Sunday, a commemoration is sung of the Octave. The Suffrage of the Saints is omitted.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are omitted because of the occurring Octave.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Octave. There is no third collect today. The Creed is sung as is the preface of the Blessed Trinity.

In some places the External Solemnity of All Saints is kept. The Mass Gaudeamus etc is sung in white vestments. The Gloria is sung, the second collect is of the Sunday, the Creed is sung, the preface is of the Blessed Trinity and the last Gospel of the Sunday.

Vespers are of the Sunday. After the collect of the Sunday a ocmmemoration of the following seventh day within the Octave is sung. The antiphon used for this commemoration is Angeli, Archangeli, Throni etc from first Vespers of the feast.

In the 'liturgical books of 1962' there are no commemorations or Suffrage at Vespers and the Octave has been abolished. Both the first and second Sundays of November, and their weeks, are omitted (the second Sunday and its week never make an appearance in this 'ancient use'). Mattins is cut down to one nocturn of three lessons. At Lauds there is neither a commemoration nor Suffrage. At Mass there is one collect. Vespers are of the Sunday without any commemoration.

Art: Jerome Nadal

Ordo Recitandi MMXII

2011-11-04T06:01:00.000-07:00

Ordo Recitandi MMXII is available for despatch now. Paper reminder forms for those without email have been posted. The edition for 2012 continues to have the improvements introduced last year of psalmody indicator letters as this was well received and indeed follows closely the old Burns Oates versions on which the Saint Lawrence Press Ordo is based.

The Ordo may be ordered by following this link.

Remember you can email your order form to us: ordorecitandi@gmail.com or mail@ordorecitandi.org.uk

Within the Octave of All Saints

2011-11-03T02:00:00.000-07:00

The days within the Octave of All Saints are of semi-double rite and the liturgical colour is white as on the feast itself.

The Office is as on the feast except that the antiphons and psalmody are taken from the relevant day of the week. The antiphons are not, of course, doubled. At Mattins today the first nocturn lessons are the Incipit of the book of the prophet Ezechiel, transferred from Sunday to today with their responsories. In the second nocturn the lessons are from St. Bede and in the third nocturn St. Augustine's writings provide the homily.

The prescribed Mass today is of the 'resumed Sunday' celebrated in green vestments without Gloria and Creed. The second collect is of the Octave and the third Deus, qui corda. As the Gloria is not sung the dismissal is Benedicamus Domino. 'Private' Masses are permitted of the Octave with the introit Gaudeamus etc, Gloria, second collect of the resumed Sunday, third collect Deus, qui corda and the Creed.

Vespers are for the feast of St. Charles Borromeo, Archbishop of Milan, with a commemoration of the Octave and SS Vitalis and Agricola. On the feast of St. Charles a commemoration of the Octave, and of SS Vitalis and Agricola, is sung at Lauds and Mass. Vespers are of the feast with a commemoration of the Octave.

On Saturday the fifth day within the Octave is celebrated. The first nocturn lessons are from Ezechiel, the second nocturn lessons are from St. Bede and the homily from St. Augstine. Mass is of the Octave with the introit Gaudeamus etc, Gloria, second collect Deus, qui corda, third collect Ecclesiae and the Creed.

Prior to the 1568 revision of the Breviary the lessons during the Octave were different. Gregory DiPippo, the author of the excellent series on Holy Week and the History of the Breviary, has begun another series of posts, here and here, illustrating these older lessons from the 1529 Breviary of the Roman Curia for the second day within the Octave of All Saints. A recommended read during the Octave.

In the 'liturgical books of 1962' the Octave has been abolished and fourth class ferial 'green' days replace the days once graced by the celebration of the Octave. Scripture is from the fifth week of October with the history of the Machabees. St. Charles is reduced to a third class feast of three lessons. On Saturday the Saturday celebration of the BVM takes place.

The Commemoration of All the Faithful Departed - All Souls' Day

2011-11-02T01:00:00.000-07:00

All Souls' Day is of Double rank. Since 1917 it has a standing almost like that of a primary Double of the First Class of the Universal Church. Only if it falls on a Sunday is it transferred to the following Monday. The day gained an independent Office in the 1911-13 reform. Prior to that time Vespers, Mattins and Lauds of the Dead was sung in addition to the Office of the second day within the Octave of All Saints. Before that Reform the Office of the Dead, in addition to the Office of the day was sung on the Mondays of Lent and Advent and the first 'free' day of each month. The reforms of 1911-13 gave the day its own Office with the creation of Little Hours of the Dead and some adjustments to the lessons of Mattins. The day excludes the occurrence of any other Office.

(A superb setting of the invitatory from Mattins of the Dead by Christobal de Morales)

At Mattins the invitatory is Regem cui omnia vivunt, Venite adoremus, from the Office of the Dead as are the psalms of Mattins. In the first nocturn the antiphons Dirige etc (hence the English term Dirge) are sung with psalms 5, 6 & 7. As at Vespers yesterday Requiem aeternam is sung in place of Gloria Patri at the end of each psalm. The lessons are taken from the Book of Job. The first lesson, Parce mihi, is the first lesson from the Office of the Dead but the second and third lessons are now proper to the day in their current arrangement. Homo natus de muliere etc, the second lesson (the fifth lesson before 1911), is highly poignant being familiar as a Funeral Sentence in the Book of Common Prayer, its source being the Sarum Office. In the second nocturn the antiphons In loco pascuae etc are sung with psalms 22, 24 & 26. The lessons in the second nocturn are new and taken form the book of St. Augustine on the care for the Dead. In the third nocturn the antiphons Complaceat etc are sung with psalms 39, 40 and 41. The lessons are from the First Epistle of St. Paul the Apostle to the Corinthians (pre-1911 these too were taken from the Book of Job). At Lauds the antiphons Exsultabunt etc are sung with psalms 50, 64, 62, Ego dixi and 150. After the antiphon on the Benedictus has been sung at the end of the canticle the choir kneels, as at Vespers yesterday, and a Pater noster is said followed by a series of versicles and their responses and the collect Fidelium.

The Hours have a special form modelled in part on the Horae Minores of the Triduum. At Prime the Office begins after the silent recitation of the Pater, Ave and Credo with psalms 87, 27 & 31 without antiphons. Although the Miserere is sung at Lauds the displaced psalm is not transferred to Prime as on other days. At the reading of the Martyrology a special preamble is read, Hac die Commemoratio Omnium Fidelium Defunctorum..., before the announcement of the next day. The psalms are sung either to the tone in directum or to a tone introduced with the Office of All Souls Day. Terce follows a similar, simplified, form and has psalms 37i, 37ii & 55. Sext has psalms 69, 84 & 85 and None psalm 101 divided into three sections. The Office of the day ends with None.

In the Universal Church three Masses may be celebrated by every priest on this day. This practice was first observed in Spain with an indult from Benedict XIV and extended to the Universal Church by Benedict XV in 1915 after the carnage of the First World War. The accepted practice of Collegiate churches is for the first Mass to be celebrated after Lauds, the second after Prime and the third after None. In all three Masses the sequence Dies irae is sung and the preface of the Dead is sung. Common practice is to have the Absolution of the Dead at a catafalque after the principal Mass.

Vespers are for the third day within the Octave of All Saints.

In 'the liturgical books of 1962' the sequence Dies irae may be omitted in the second and third Masses when they are not sung. The last Gospel is omitted when the Absolution takes place. Vespers of the Dead are sung today, rather than yesterday and Compline of the Dead too is transferred from yesterday to today.

The Feast of All Saints

2011-11-01T00:01:00.001-07:00

The feast of All Saints is a Double of the First Class with an Octave. The universal celebration of this feast developed from the dedication of the Pantheon to St. Mary and the Martyrs. This dedication took place on May 13th 610. In some places, and the in Byzantine East to this day, a celebration of All Saints took place after Trinity Sunday. The celebration of the feast spread and Gregory IV transferred the feast and dedication to November 1st in 835. Louis the Pious spread the celebration throughout his empire and the feast entered the Universal Calendar. Sixtus IV gave the feast an Octave in the fifteenth century. The liturgical colour for the feast, and octave, is white.

At Mattins the invitatory is proper to the feast and octave, Regem regum Dominum venite adoremus, Quia ipse est corona Sanctorum omnium, and the hymn, Placare, Christe, servulis. In the first nocturn the antiphons Novit Dominus etc are sung with psalms 1, 4 & 8. The lessons are taken from the book of the Apocalypse. In the second nocturn the antiphons Domine, qui operati etc are sung with psalms 14, 23 & 31 and the lessons are taken from a sermon of the Venerable Bede. In the third nocturn the antiphons Timete Dominum etc are sung with psalms 33, 60 & 96. The homily on St. Matthew's Gospel is from St. Augustine. At Lauds the antiphons Vidi turbam magnam etc are sung with the Sunday psalms (Pss. 99, 92, 62, Benedicite & 148) and the Office hymn is Salutis aeterne dator.

At Prime the antiphon Vidi turbam magnum is sung with the festal psalms (Pss. 53, 118i & 118ii), the lectio brevis is proper to the feast, Benedictio et claritas,. At the other Hours the same antiphons from Lauds are sung with the Dominical psalms.

Mass is sung after Terce. The Gloria and Creed are sung.

At second Vespers the antiphons Vidi turbam magnam etc are sung with psalms 109, 110, 111, 112 & 115. After Benedicamus Domino the verse Fidelium is omitted and the choir sits as the festive white is removed and is exchanged for the black of mourning. Vespers of the Dead are then sung. These begin with the antiphon Placebo Domino in regione vivorum. Psalms 114, 119, 120, 129 and 127 are sung. Requiem aeternam etc is sung at the end of each psalm in place of Gloria Patri etc. After the psalms there is a versicle and response but no hymn. After the antiphon on the Magnificat the choir kneels for a Pater noster, some versicles and the collect. Following the 1911-13 reform Compline takes a special form 'Compline of the Dead' with psalms 122, 141 and 142.

In the 'liturgical books of 1962' most of the rite, for once, remains as it was. However, at Prime the lectio brevis is of the season and at the Little Hours the antiphons are doubled. Mass of course has the usual changes such as the omission of bows to the Cross etc. Vespers of All Saints are sung but not Vespers of the Dead as they, rather strangely, get treated as Vespers of All Soul's Day. Sunday Compline is sung.

Vigil of All Saints

2011-10-31T00:01:00.000-07:00

The Vigil of All Saints is of simple rite and the liturgical colour is violet.

The Office is of the feria but with the lessons at Mattins and the collect of the Vigil. At Mattins the ferial invitatory, Venite, Exsultemus Domino, is sung and the Office hymn is Somno refectis artubus. The nine antiphons and psalms/psalm divisions for Monday are sung followed by the versicle Psallite Domino etc and its response Et confitemini etc. As the lessons for the Vigil contain a Gospel after the Absolution, Exaudi, Domine etc., the first blessing is Evangelica lectio etc. The Gospel fragment is from St. Luke and the lessons are a homily of St. Ambrose from the Common of Several Martyrs. The responsories are from the Monday of the first week of November. The Te Deum is not sung. The second scheme of Lauds for Monday is sung beginning with the antiphon fragment Miserere and psalms 50, 5, 28, Confitebor tibi & 116. After the antiphon on the Benedictus has been repeated the ferial preces are sung, with the choir kneeling. After the collect of the Vigil the Suffrage of the Saints is omitted.

At Prime the psalm displaced from Lauds by the Miserere is added to the psalmody of the day: Pss. 23, 18i, 18ii & 46. Both the Dominical and ferial preces are sung, the choir kneeling. At the other Horae Minorae the short series of ferial preces are sung, again with the choir kneeling, before the collect of the Vigil.

Mass is sung after None. Following the normal rules for Vigils four candles are placed on the altar, in contrast with two on ordinary ferial days. The deacon and sub-deacon wear violet dalmatic and tunicle, not folded chasubles. The ferial tone is used for the orations and for the preface and Pater noster. There is no Gloria. The second collect is of the Holy Ghost, Deus,qui corda, the third collect Ecclesiae. As it is a 'kneeling day' the choir kneels for the prayers and from the Sanctus until Pax Domini. As the Gloria is not sung the dismissal is Benedicamus Domino.

Vespers are first Vespers of All Saints with a corresponding colour change to festive white. The Office is proper and the antiphons Vidi turbam magnam etc are sung with Pss. 109, 110, 111, 112 and 116 (Note following the 1911 re-ordering of the Psalterium Ps. 116 is both a Lauds psalm and Vesper psalm today, before the reform it was only used at Vespers). The hymn is Placare, Christe, servulis. At Compline the Dominical psalms are sung.

In the 'liturgical books of 1962' the Vigil of All Saints has been abolished. Today is kept as a IV class ferial 'green' day. The readings at Mattins come from the fifth week of October. Mass is of Pentecost XX. Although the Gloria is not sungIte, missa est is the dismissal.

Christ the King

2011-10-30T00:01:00.000-07:00

The feast of Christ the King is a Double of the First Class. The liturgical colour of the feast is white. It is also the twentieth Sunday after Pentecost and the first Sunday of November. The feast of Christ the King was instituted by Pius XI in 1925 and is an interesting example of another feast being permanently celebrated on a Sunday in contrast to the ideology of the reform that had taken place just a decade or so before its promulgation.

At Vespers yesterday afternoon the antiphons Pacificus etc were sung with psalms 109, 110, 111, 112 & 116. The Office hymn was Te saeculorum Principem. After the collect of the feast a commemoration was sung of the Sunday with the antiphon Vidi, Dominum for the Saturday before the first Sunday of November and the collect for the twentieth Sunday after Pentecost. At Compline the Dominical psalms were sung and Te lucis was sung with the Doxology Jesu tibi sit gloria, Qui sceptra mundi temperas, Cum Patre et almo Spiritu, In sempiterna saecula.

At Mattins the invitatory is Jesum Christum, Regem regum Venite adoremus. In the first nocturn the lessons are taken from St. Paul's Epistle to the Colossians. In the second nocturn the lessons are taken from Pius XI's encyclical Quas primas. In the third nocturn the homily on St. John's Gospel is taken from the writings of St. Augustine. The ninth lesson is the homily appointed for the twentieth Sunday after Pentecost. The Te Deum is sung. At Lauds the antiphons Suscitabit etc are sung with the Sunday psalms. The Office hymn is Vexilla Christus inclyta. After the collect of the feast a commemoration is sung of the Sunday.

At Prime and the Hours the antiphons Suscitabit etc are sung with the festal psalms (at Prime Pss. 53, 118i & 118ii). The Doxology Jesu tibi sit gloria etc is sung with the hymns of the Hours. At Prime the versicle in the short responsory is Qui primatum in omnibus tenes and the lectio brevis In ipso.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Sunday, the Creed is sung. The preface is proper to the feast and the last Gospel is that of the Sunday.

At Vespers all is sung as yesterday at first Vespers except the versicle & response and the antiphon on the Magnificat which are proper to second Vespers. After the collect of the feast a commemoration is sung of the Sunday.

In the 'liturgical books of 1962' at Vespers there is no commemoration of the Sunday. (If there were a commemoration it would be of a different Sunday, the fifth of October. In 1962land the first Sunday of November will be the third). At Mattins in the third nocturn, the third psalm (Ps. 88) gets stripped of over half its verses. Verses Tu vero repulisti... to Benedictus Dominus in aeternam, fiat, fiat, 39 - 53, are omitted. The former eighth lesson is split into two to provide an eighth and ninth lesson as the homily of the Sunday is omitted as a ninth lesson. At Lauds there is no commemoration sung of the Sunday. At Prime and the Hours the Doxology for the feast is omitted. At Prime the lectio brevis is of the season. At Mass there is no commemoration of the Sunday and the last Gospel is In principio. At Vespers there is no commemoration of the Sunday.

SS Simon and Jude Apostles

2011-10-28T00:01:00.000-07:00

The feast of SS Simon and Jude is a Double of the Second Class. The feast of these two apostles is kept on the anniversary of the transfer of their relics to Old St. Peter's in Rome in the seventh century. St. Simon is traditionally believed to have been martyred by a curved sword and St. Jude, also known as Thaddaeus, was martryed by a club. The two probably met, preaching the Gospel, in Mesopotamia.

At Vespers yesterday afternoon the antiphons from the Common of Apostles, Hoc est praeceptum meum etc were sung with Pss. 109, 110, 111, 112 and 116. The Office hymn was Exsultet orbis gaudiis. The collect was proper to the feast. At Compline the Dominical psalms were sung.

At Mattins the invitatory is Regem Apostolorum Dominum, Venite adoremus and the hymn Aeterna Christi munera. In the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44. The lessons are taken from the Incipit of St. Jude's Epistle. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63. The fourth lesson is an historical one and the fifth and sixth from a sermon of St. Gregory. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The homily on St. John's Gospel is from the writings of St. Augustine. The Te Deum is sung. At Lauds the antiphons Hoc est praeceptum meum etc are sung with the Dominical psalms. At Lauds the Office hymn is again Exsultet orbis gaudiis.

At Prime the the Hours the antiphons Hoc est praeceptum meum etc are sung with the festal psalms. At Prime (Pss. 53, 118i, 118ii) the lectio brevis is Ibant Apostoli.

Mass is sung after Terce. The Gloria and Creed are sung and the preface is that of the Apostles.

At second Vespers of the feast the antiphons Juravit Dominus etc are sung with psalms 109, 112, 115, 125 & 139. The Office hymn is again Exsultet orbis gaudiis. At Compline the Dominical psalms are sung.

In the 'liturgical books of 1962' the feast has lost first Vespers (and its Vigil) and Vespers yesterday were ferial. Compline yesterday had the ferial psalms. At the Little Hours the ferial antiphons and psalter are used. At Prime the lectio brevis is of the season, not of the feast.

Vigil of SS Simon and Jude

2011-10-27T00:01:00.000-07:00

The Vigil of SS Simon and Jude is of simple rite and its liturgical colour is violet.

The Office is of the feria but with the lessons at Mattins and the collect proper to the Vigil. At Mattins the ferial invitatory, Regem magnum Dominum, Venite adoremus, is sung and the Office hymn is Nox atra rerum contegit. The nine antiphons and psalm divisions for Thursday are sung followed by the versicle Laudabo etc and its response Et magnificabo etc. As the lessons for the Vigil contain a Gospel after the Absolution, Exaudi, Domine etc., the first blessing is Evangelica lectio etc. The Gospel fragment is from St. John and the homily is taken from the writings of St. Gregory. The Te Deum is not sung. The second scheme of Lauds for Thursday is sung beginning with the antiphon fragment Tibi soli peccavi. After the antiphon on the Benedictus has been repeated the ferial preces are sung, with the choir kneeling. After the collect of the Vigil the Suffrage of the Saints is sung.

At Prime a fourth psalm is added, that displaced by the Miserere at Lauds, Psalm 97, Cantate Domino. The chapter is that sung on ferial days, Pacem et veritatem etc. The Dominical and ferial preces are sung, both sets are sung with the choir kneeling. At the other Horae Minores the short set of ferial preces are sung, again the choir kneeling.

Mass is sung after None. Following the normal rules for Vigils four candles are placed on the altar, unlike two on ordinary ferial days. The deacon and sub-deacon wear violet dalmatic and tunicle, not folded chasubles. The chant for the Mass is ferial, the second collect is Concede nos, and the third for the Church. Being a 'kneeling day' all in choir kneel for the orations and from the Sanctus to the response after Pax Domini. As there is no Gloria , following the usual rule, Benedicamus Domino is sung as the dismissal.

Vespers are first Vespers of the Holy Apostles SS Simon and Jude.

In the 'liturgical books of 1962' there is no Vigil just a IV class 'green' ferial day with the Mass of the previous Sunday without Gloria but with Ite missa est. At Mattins the readings are from the second Book of the Machabees, Lauds is the festal form and there are neither preces nor Suffrage. At Prime there is no fourth psalm and Pacem et veritatem has been abolished, replaced always by the festal Regi saeculorum. There are neither Dominical nor ferial preces. Mass (of the preceding Sunday) is sung after Terce. SS Simon and Jude don't even get a first Vespers so Vespers and Compline are ferial - the wonders of the 'ancient' liturgy of the 1960s!

XIX Sunday after Pentecost

2011-10-23T00:01:00.000-07:00

The nineteenth Sunday after Pentecost is, this year, the fourth Sunday of October. It is of semi-double rite and its liturgical colour is green. As it is also the penultimate Sunday of October it is also Mission Sunday. At the request of the Superior Council of the Pontifical Work for the Propogation of the Faith the Sacred Congregation of Rites directed in 1926 that the prayer, from the Votive Mass Pro Propagatione Fidei, should be added to all Masses today as an oratio imperata pro re gravi. The Gospel pericopes contain the parable of the wedding feast from St. Matthew's Gospel with the sobering concluding words of the LORD Multi enim sunt vocati, pauci vero electi.

At Vespers yesterday afternoon the psalms of Saturday were sung. The antiphon on the Magnificat was Exaudiat Dominus for the Saturday before the fourth Sunday of October. After the collect of the Sunday the Suffrage of the Saints was sung. At Compline the Dominical preces were sung.

At Mattins the invitatory is Adoremus Dominum etc and the hymn is Primo die. In the first nocturn the lessons are the Incipit of the Second Book of the Machabees. In the second nocturn the lessons are from a tract of St. Chrysostom on the forty-third psalm. In the third nocturn the homily is from St. Gregory on St. Matthew's Gospel. At Lauds, after the collect of the Sunday, the Suffrage of the Saints is sung.

At Prime (Pss. 117, 118i & 118ii) Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is A cunctis, the third collect is chosen from those available for use by the Dean or Rector. Today a fourth collect is added, the oration Deus, qui nos homines..., for the propogation of the faith. This fourth collect is taken from the Votive Mass Pro Propagatione Fidei. The Creed is sung and the the preface of the Blessed Trinity.

Vespers are of the Sunday, a commemoration is sung of the following Office of St. Raphael the Archangel. The Suffrage of the Saints is omitted as are the Dominical preces at Compline due to the concurring double feast.

In the 'liturgical books of 1962' the Suffrage is omitted at Vespers as are the Dominical preces at Compline. Mattins is cut down to one nocturn. At Lauds the Suffrage is omitted. At Prime Quicumque and the Domincal preces are not sung. At Mass the prayer Deus, qui omnes homines is added to the collect of the Sunday under one conclusion. There are no other collects. At Vespers there are no commemorations.

Art: Jerome Nadal

Saint Luke the Evangelist

2011-10-18T01:54:00.000-07:00

The feast of St. Luke the Evangelist is a Double of the Second Class and its liturgical colour red. St. Luke was probably born in Antioch and in St. Paul's writings is described as a physician. He was a companion of St. Paul and the author of a Gospel that addressed itself to the non-Jewish world.

The feast began with the celebration of first Vespers yesterday. The antiphons Hoc est praeceptum meum etc were sung with the psalms for first Vespers from the Common of Apostles. After the collect of the feast a commemoration was sung of the preceding Office of St. Margaret Mary. At Compline the Dominical psalms were sung.

At Mattins the invitatory is Regem Apostolorum Dominum, venite adoremus and the Office hymn Aeterna Christi munera. In the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44 and the lessons are those for Evangelists from the writings of the prophet Ezechiel. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63. The lessons are proper to the feast of St. Luke and from St. Jerome on Ecclesial Writers. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The lessons are from the Common of Evangelists with a homily by St. Gregory. The Gospel fragment is from the tenth chapter of St. Luke. The Te Deum is sung.

At Lauds the antphons Hoc est praeceptum meum etc are sung with the Dominical psalms. The Office hymn is Exsultet orbis gaudiis.

At Prime and the Hours the antiphons Hoc est praeceptum meum etc are sung with the feastal psalms. At Prime Pss. 53, 118i, 118ii) the short lesson is Ibant Apostoli.

Mass is sung after Terce. The Gloria is sung, the Creed is sung and the preface is that of the Apostles.

Vespers are of the feast. The antiphons Juravit Dominus etc are sung with psalms 109, 112, 115, 125 & 138. The Office hymn is again Exsultet orbis gaudiis. A commemomoration of the following feast of St. Peter of Alcantara is sung. At Compline the Sunday psalms are sung.

In the 'liturgical books of 1962' the feast loses first Vespers and does not even get a commemoration. Ferial psalmody is sung at Compline. At Prime and the Hours ferial antiphons and psalmody are sung, at Prime the short lesson is of the season. At Vespers there are no commemorations.

XVIII Sunday after Pentecost

2011-10-16T00:01:00.000-07:00

The eighteenth Sunday after Pentecost is, this year, the third Sunday of October. It is of semi-double rite and the liturgical colour is green. The Gospel pericopes from St. Matthew relate the healing of a paralytic, both by being forgiven his sins and physically healed by the LORD.

At Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Lugebat autem Judam for the Saturday before the third Sunday of October. After the collect of the Sunday commemorations were sung of the preceding Office of St. Teresa of Avila and of St. Hedwig. The Suffrage of the Saints was omitted due to the concurring double feast as were the Dominical preces at Compline.

At Mattins in the first nocturn the lessons continue to be read from the First Book of the Machabees. In the second nocturn the lessons are from St. Ambrose's book of Offices. In the third nocturn the homily is from St. Peter Chrysologus on St. Matthew's Gospel. At Lauds, after the collect of the day, a commemoration is sung of St. Hedwig followed by the Suffrage of the Saints.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are sung.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Hedwig, the third collect is A cunctis. The Creed is sung as is the preface of the Blessed Trinity.

Vespers are of the Sunday, a commemoration is sung of the following Office of St. Margaret Mary and of St. Hedwig. The Suffrage of the Saints is omitted due to the concurring double feast as are the Dominical preces at Compline.

In the heart of the Realm of England, the City of Westminster, today is Sunday within the Octave of St. Edward the Confessor. Users of neither the 'ordinary' nor 'extraordinary' forms of the 1962 books will honour St. Edward with an Octave. However, in the great Collegiate Church that enshrines the body of St. Edward the Saint is duly honoured with his traditional Octave. May St. Edward protect Her Majesty The Queen, the Royal House and this Realm!

Icon of St. Edward the Confessor Ad Orientem

In the 'liturgical books of 1962' Mattins is cut down to only one nocturn. There are no commemorations at either Vespers, Lauds or Mass. At Prime there is no Quicumque, nor preces , ever, at either Prime or Compline. Any church with St. Edward as the Titular, or any other saint, never keeps the Octave following these modern rites.

Art: Jerome Nadal

The prayer Fidelium

2011-10-12T07:15:00.000-07:00

Users of the Ordo will see that today the prayer Fidelium is added in penultimate place (as are the corresponding prayers to the secrets and post-communions) in the appointed collects of the day.

The prayer Fidelium is taken from the 'Daily' Mass of the Dead and when it is prescribed for the first 'free' day of each month, with the exception of the month of November, Advent, Lent and Paschaltide. In Cathedral and Collegiate churches the Mass in choir is a Requiem and not that which goes with the Office of the Day. In other Masses that are not a Requiem, and in all other places, the prayer Fidelium etc is added to the appointed collects as described above.

Prior to the changes in the rubrics following the reform of 1911-13 on the first day of each month outside of Advent, Lent and Paschaltide free of a feast of nine lessons (so on simple feasts etc) in Cathedral and Collegiate churches two Masses were sung when a simple feast, ferial day with a proper Mass, resumed Sunday occured, one of the Office of the day and a Requiem. In other churches the collect Fidelium was added after the collect of the day. This venerable praxis of remembering the Dead was abolished in the 1955 changes.

XVII Sunday after Pentecost

2011-10-09T00:01:00.000-07:00

The seventeenth Sunday after Pentecost is this year the second Sunday of October. The Sunday is of semi-double rite and the liturgical colour is green. The Gospel pericopes at Mattins and Mass come from the twenty-second chapter of St. Matthew and have the Pharisees asking the LORD what is the greatest commandment.

As Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Refulsit sol for the Saturday before the second Sunday of October. After the collect of the Sunday commemorations were sung of the preceding Office of St. Bridget and then of St. Dionysius, Rusticus and Eleutherius. The Suffrage was not sung because of the occurring double feast and the Dominical preces were omitted at Compline.

At Mattins in the first nocturn the lessons continue to be read from the First Book of the Machabees. In the second nocturn the lessons are from St. Ambrose's book on The City of God. In the third nocturn the homily is from St. Chrysostom on St. Matthew's Gospel. The Te Deum is sung. At Lauds, after the collect of the Sunday, a commemoration is sung of SS Dionysius, Rusticus and Eleutherius followed by the Suffrage of the Saints.

At Prime (Pss. 117, 118i & 118ii) Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is of SS Dionysius, Rusticus and Eletherius, the third collect is A cunctis. The Creed is sung as is the preface of the Blessed Trinity.

Vespers are of the Sunday. After the collect commemorations are sung of the following Office of St. Francis Borgia and of SS Dionysius, Rusticus and Eleutherius followed by the Suffrage. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' there are no commemorations at Vespers. Mattins is cut down to one nocturn. There are no commemorations at Lauds. Quicumque is omitted at Prime. At Mass there is only one collect. At Vespers there are no commemorations. The Suffrage has been abolished as are the Domincal preces.

Art: Jerome Nadal

Coming soon...

2011-10-04T10:08:00.000-07:00

Ordo MMXII has gone to the printers. Ordering details will appear soon. The aim this year is to despatch the international orders in the first week of November and, hopefully, avoid the problems last year caused by the snow (according to both Royal Mail and USPS).

The bells, the bells...

2011-10-03T12:59:00.000-07:00

A rather interesting rubric in the 1576 Missale Romanum Google Books have been kind enough to digitalise.

XVI Sunday after Pentecost

2011-10-02T00:01:00.000-07:00

The sixteenth Sunday after Pentecost is of semi-double rite. This year it is the first Sunday of October. Its liturgical colour is green. The Gospel pericopes from St. Luke are of the LORD healing the man with dropsy on the Sabbath.

At Vespers yesterday the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Adaperiat Dominus for the Saturday before the first Sunday of October. After the collect of the Sunday a commemoration was sung of the occurring feast of the Holy Guardian Angels. The Suffrage was omitted due to the double feast as were the Dominical preces at Compline.

At Mattins there are the usual three nocturns. The invitatory is Adoremus Dominum, qui fecit nos and the hymn is Primo die. This combination is now kept in the Sunday office until Advent. In the first nocturn the lessons are the Incipit of the firt Book of Machabees. In the second nocturn the lessons are from the book of Offices by St. Ambrose. In the third nocturn the lessons are again from St. Ambrose, a homily on St. Lukes's Gospel. The Te Deum is sung. At Lauds a commemoration is sung of the feast of the Holy Guardian Angels and the Suffrage is omitted.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are omitted due to the occurring double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Holy Guardian Angels. There is no third collect. The Creed is sung, the preface is of the Holy Trinity and proper last Gospel of the Holy Guardian Angels.

Vespers are of the Sunday. After the collect of the Sunday a commemoration is sung of the following feast of St. Theresa and of the Holy Guardian Angels. The Suffrage is omitted due to the occurring double feast as are the Dominical preces at Compline.

In the 'liturgical books of 1962' at Vespers there are no commemorations. Mattins is slashed down to one nocturn of three lessons. At Lauds there are no commemorations. At Mass there is only one collect. At Vespers there are no commemorations.

Art: Jerome Nadal.

The Dedication of St. Michael the Archangel

2011-09-29T00:15:00.000-07:00

The feast of the Dedication of St. Michael the Archangel is a Double of the First Class and has been celebrated since the sixth century. The feast originated as the dedication festival of a church in the Circus at Rome that Boniface II dedicated to St. Michael. The liturgical colour of the feast is white. The feast became a Double of the First Class in 1917. The Office is proper. As today is after the 24th of September a rubric in the Breviary prescribes that at Mattins today the Incipit of the book of Esther (from the V Sunday of September that will not be celebrated this year) is read. However, as the first nocturn lessons for St. Michael are proper the Incipit of Esther is transferred to tomorrow, Friday 30th. The Ordo has a typo and does not indicate this, mea culpa!

At Vespers yesterday afternoon the antiphons Stetit angelus etc were sung with psalms 109, 110, 111, 112 & 116. The Office hymn was Te, splendor et virtus Patris. There were no commemorations. At Compline the Sunday psalms were sung.

At Mattins the invitatory is Regem Archangelum Dominium, Venite adoremus and the hymn is, again, Te, splendor. In the first nocturn the antiphons Concussum est mare etc are sung with psalms 8, 10 & 14. The lessons are from the prophet Daniel. In the second nocturn the antiphons Michael Archangele etc are sung with psalms 18, 23 & 33. The lessons in the second nocturn are taken from a homily of St. Gregory the Great. In the third nocturn the antiphons Angelus Archangelus Michael etc are sung with psalms 95, 96 & 102. The lessons are a homily of St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the antiphons Stetit angelus etc are sung again, this time with the Sunday psalms (Pss. 92, 99, 62, Benedicite & 148). The hymn is Christe, sanctorum decus Angelorum.

At the Hours the antiphons Stetit Angelus etc are sung with the festal psalms. At Prime (Pss. 53, 118i & 118ii) the lectio brevis is Factum est praelium.

Mass is sung after Terce. The Gloria is sung, there is one collect. The Creed is sung as is the common preface.

At Vespers all is at first Vespers except Ps. 137 is sung in place of Ps.116, the versicle and response and antiphon on the Magnificat are proper to second Vespers. A commemoration is sung of the following feast of St. Jerome. At Compline the Sunday psalms are sung.

In the 'liturgical books of 1962' the feast becomes 'first class'. At the Hours the antiphons are doubled. At Prime the lectio brevis is of the season. At second Vespers there are no commemorations.

Icon: St. Michael in a Icon from Archangel Cathedral, the Kremlin, from Wikipedia.

XV Sunday after Pentecost

2011-09-25T00:30:00.000-07:00

The fifteenth Sunday after Pentecost is of semi-double rite and its liturgical colour is green. This year it is the fourth Sunday of September. The Gospel pericopes sung at Mattins and Mass are from the seventh chapter of St. Luke's Gospel recount the raising by the LORD from the dead of the son of the widow of Nain.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are the Incipit of the book of Judith. In the second nocturn the lessons are from St. Ambrose on Elias and fasting. In the third nocturn the lessons are a homily from St. Augustine on St. Lukes's Gospel. At Lauds, after the collect of the Sunday, the Suffrage of the Saints is sung.

At Prime (Pss. 117, 118i & 118ii) Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is A cunctis, the third collect is chosen by the Dean or Rector. The Creed is sung and the preface is of the Holy Trinity.

Vespers are of the Sunday. After the collect of the Sunday a commemoration is sung of the following feast of SS Cyprian and Justina followd by the Suffrage of the Saints. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' Mattins is cut down to one nocturn of three lessons. At Lauds the Suffrage is not sung. At Prime both Quicumque and the preces are always omitted on 'green' Sundays. At Mass there is only one collect. At Vespers there are no commemorations or Suffrage. At Compline no preces.

Our Lady of Ransom - Ember Saturday

2011-09-24T01:00:00.000-07:00

The feast of Our Lady of Ransom is of greater double rite and its liturgical colour is white. Today is also Ember Saturday in September. The Ember Day is commemorated at Mattins, Lauds and Mass.

At Mattins the lessons in the first nocturn are taken from the Common along with their responsories. In the second nocturn the lessons are proper to the feast. In the third nocturn the homily is from St. Bede on St. Luke's Gospel. The ninth lesson is the homily from the Ember Saturday which is taken the writings of St. Gregory. At Lauds a commemoration of the Ember Saturday is sung after the collect of the feast.

At the Hours the hymns are sung with the Doxology and proper melody of the Incarnation. At Prime in the short responsory Qui natus es de Maria Virgine is sung and the lectio brevis is In plateis.

Mass, of the feast, is sung after Terce. The Gloria is sung, the second collect is of the Ember Saturday (the first collect after the Kyrie and invitation to pray - Omnipotens...), the Creed is sung, the preface is of the BVM and the last Gospel that of the Ember Saturday.

Private Masses may be of the Ember Saturday with a commemoration and last Gospel of the feast. In Cathedral and Collegiate Churches Mass of the feast is celebrated after Terce without any commemoration of the Ember Saturday. After None the Mass of the Ember Saturday is celebrated in violet vestments with the deacon and subdeacon wearing folded chasubles rather than dalmatic and tunicle. The Mass has the usual, ancient form, for Ember Saturdays. After the Kyrie there are a series of structural units comprising of the invitation Oremus, followed by Flectamus genua, Levate, a collect, O.T. reading and gradual. The first and second OT readings are from the Book of Leviticus. The third lesson is from Micheas the Prophet, the fourth from the Prophet Zachararias. The fifth is from the Prophet Daniel describing the LORD protecting Azarias and his two companions in the Babylonian fiery furnace. After the reading from Daniel instead of a gradual the hymn of the Three Men in fiery furnace is sung, Beneditus es, Domine, Deus patrum nostrorum and its collect Deus, qui tribus pueris. The additional collects are A cunctis and a collect chosen by the Dean. A Tract is sung between the Epistle and Gospel. Mass then continues as usual (with of course kneeling for the orations and from the Canon through to the Fraction as usual on penitential days) with Benedicamus Domino as the dismissal.

When orders are conferred the Tonsure is given after the Kyrie. After the first OT lesson Door-keepers are ordained; after the second, Readers; after the third, the Exorcists; after the fourth, the Acolytes; after the fifth, the Subdeacons; after the Epistle, the Deacons, and before the last verse of the Tract, the priests.

In the afternoon Vespers of Sunday are sung. The hymn, Jam sol recedit igneus, is sung with the Doxology and tone of the Incarnation. The antiphon on the Magnificat is Adonai, Domine of the Saturday before the fourth Sunday of September. After the collect of the Sunday a commemoration is sung of the preceding Office of Our Lady of Ransom. The Suffrage is not sung because of the double feast and the Dominical preces are omitted at Compline.

In the 'liturgical books of 1962' the feast of Our Lady of Ransom has been slashed down from a feast of nine lessons to a mere commemoration in the ferial Office. In the Office of the Ember Saturday the ferial preces are sung at Lauds (but not at the Little Hours). A commemoration is sung of Our Lady of Ransom after the collect of the Ember Saturday. At the Hours the hymns do not have the Doxology or tone of the Incarnation. At Prime although the Office is ferial the chapter is Regi saeculorum. Mass of the Ember Saturday is sung after Terce, the ministers wear dalmatic and tunicle. A commemoration of the BVM is made only in said Masses. A cut down mini-version of the Ember Saturday Mass may be celebrated with one OT reading, epistle and Gospel. At Vespers no commemoration is sung.

St. Linus - Ember Friday

2011-09-23T00:01:00.000-07:00

Today the feast of St. Linus. The feast is of semi-double rite and its liturgical colour is red. Today is also the Ember Friday in September.

At Mattins the lessons in the first nocturn are A mileto from the Common with the responsories also taken from the same. In the second nocturn the fourth lesson is hagiographical and the fifth and sixth lessons are are taken from an Exposition on Psalm 118 by St. Ambrose. In the third nocturn the homily is from St. Gregory the Great on St. Luke's Gospel. The ninth lesson is of the Ember Friday and is also a homily from St. Gregory. (Its three lessons may be read as one but the first suffices). The Te Deum is sung. At Lauds, after the collect of the feast, commemorations are sung of the Ember Friday and St. Thecla followed by the Suffrage.

At Prime the Dominical preces are sung (whilst standing) and the lectio brevis is Justus cor suum etc.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Ember Friday, the third collect of St. Thecla. The last Gospel is that of the Ember Friday. Private Masses may be of the Ember Friday (the Ember Friday Masses do not have additional OT lessons unlike those of Wednesday and Saturday). The Mass is proper and celebrated in violet vestments, the ministers wearing folded chasubles. The feasts of St. Linus and St. Thecla are commemorated, Benedicamus Domino is sung as the dismissal.

In Cathedral and Collegiate Churches two Masses are celebrated. The Mass of the feast takes place after Terce with the second collect of St. Thecla and the third collect A cunctis. The last Gospel is In principio. The Mass of the Ember Friday, with the ministers wearing folded chasubles, is sung after None with the second collect A cunctis the third at the choice of the Dean and Benedicamus Domino as the dismissal.

Vespers are first Vespers of the feast of Our Lady of Ransom. The antiphons and psalms are from the Common of the BVM. After the collect of the feast a commemoration is sung of St. Linus. At Compline the Dominical psalms are sung and Te lucis is sung with the Doxology Jesu tibi sit gloria and its melody.

In the 'liturgical books of 1962' the Ember Friday takes precedence over the now III class feast of St. Linus. Mattins consists of one nocturn. At Lauds the second schema of psalms is sung. The ferial preces are sung (kneeling). A commemoration is sung of St. Linus. At the Hours the ferial preces are not sung. Mass of the Ember Friday is sung after Terce, the ministers wearing violet dalmatic and tunicle. (In said Masses a commemoration is made of St. Linus). The dismissal is Ite, missa est. Vespers are of the Ember Day (a novelty introduced into the 1961 Breviary as the Office of an Ember Day traditionally ran from Mattins to None) the ferial preces are sung (kneeling). There are no commemorations.

St. Matthew the Apostle and Evangelist - Ember Wednesday

2011-09-21T00:01:00.000-07:00

The feast of Saint Matthew the Apostle and Evangelist is a Double of the Second class and the liturgical colour of the feast is red. This year the feast falls on the Ember Wednesday in September. Yesterday the feast was preceded by a Vigil which was commemorated in the Office of SS Eustace and Companions with the ninth lesson of the Vigil at Mattins and commemoration of the Vigil at Lauds and Mass, and with last Gospel of the Vigil at the end of Mass. Private Masses were allowed of the Vigil with a commemoration of SS Eustace and Companions and in Cathedral and Collegiate Churches two Masses were celebrated: the first of SS Eustace and Companions after Terce, and that of the Vigil after None.

Celebration of the feast of St. Matthew began with first Vespers yesterday afternoon. The antiphons from the Common of Apostles, Hoc est praeceptum meum etc., were sung with Pss. 109, 110, 111, 112 and 116. After the collect of the feast a commemoration of the preceding Office was sung. At Compline the Dominical psalms were sung.

At Mattins in the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44, all taken from the Common of Apostles, with the lessons and responsories also from the Common. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63. The lessons are proper to the feast. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The homily on St. Matthew's Gospel is from St. Jerome's Commentary on the same and is proper to the feast. The ninth lesson is of the Ember Wednesday and is a homily from St. Bede. The Te Deum is sung. At Lauds the antiphons Hoc est praeceptum meum etc are sung with the Sunday psalms. After the collect of the feast a commemoration of the Ember Wednesday is sung.

At the Little Hours the antiphons Hoc est praeceptum meum etc are sung with the festal psalms (at Prime 53, 118i & 118ii). At Prime the lectio brevis is Ibant Apostoli.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Ember Wednesday. The collect used to commemorate the Ember Wednesday is the first collect that would have been sung after the Kyrie in the proper Mass, Misericordiae. (In the Missale Romanum the propers for the September Ember Days are found after those for the XVII Sunday after Pentecost). The Creed is sung, the preface is that of the Apostles and the last Gospel that of the Ember Wednesday.

At Second Vespers the antiphons Hoc est praeceptum meum are again sung, at this hour with psalms 109, 112, 115, 125 & 138. After the collect of the feast a commemoration is sung of the following feast of St. Thomas of Villanova. At Compline the Sunday psalms are sung.

In the 'liturgical books of 1962' the Vigil for the feast of St. Matthew has been abolished as have First Vespers. This year the Ember Days are celebrated in the same week in the 'Extraordinary Form' as in the old rite. At Compline on Tuesday the ferial psalms were sung. The feast retains its three nocturns at Mattins but there is no ninth lesson of the Ember Wednesday. At the Little Hours ferial psalmody is used and, at Prime the short lesson is of the season. At Mass the last Gospel is In principio. At Vespers there is a commemoration of the Ember Day (!) having the antiphon for the Benedictus being repeated at Vespers but with no commemoration of the following feast.

XIV Sunday after Pentecost

2011-09-18T00:01:00.000-07:00

The fourteenth Sunday after Pentecost is of semi-double rite and its liturgical colour is green. This year it is the third Sunday of September, the Sunday preceding the week of the autumn Ember Days. The pericopes from St. Matthew's Gospel contain the famous passages about the 'lilies of the field' and seeking first the Kingdom of God.

At Vespers yesterday the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Ne reminiscaris for the Saturday before the third Sunday of September. After the collect of the Sunday commemorations were sung of the preceding Office of the Impression of the Stigmata of St. Francis and of St. Joseph of Cupertino. The Suffrage of the Saints was omitted at Vespers as were the Dominical preces at Compline because of the occurring double feasts.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are the Incipit of the Book of Tobias. In the second nocturn the lessons are from a sermon on fasting of St. Leo. In the third nocturn the lessons are a homily from St. Augustine on St. Matthew's Gospel. At Lauds a commemoration is sung of St. Joseph of Cupertino. The Suffrage of the Saints is not sung because of the double feast.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are omitted due to the occurring double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Joseph of Cupertion. There is no third collect. The Creed is sung and the preface is of the Holy Trinity.

As the third Sunday in September was, prior to the reform of 1911-13, the feast of the Seven Dolours of the BVM one Mass, other than the Conventual one, may be of the Seven Dolours of the BVM, celebrated in white vestments, with a commemoration and last Gospel of the Sunday etc.

Vespers are of the Sunday. After the collect of the Sunday commemorations are sung of the following feast of SS Januarius & Companions and of St. Joseph of Cupertino.

In the 'liturgical books of 1962' there are no commemortions at both Vespers or at Lauds. Mattins is cut down to one nocturn of three lessons. At Prime both Quicumque and the preces are always omitted on 'green' Sundays. At Mass there is only one collect.

Art: Jerome Nadal

XIII Sunday after Pentecost

2011-09-11T00:01:00.000-07:00

The thirteenth Sunday after Pentecost is of semi-double rite and its liturgical colour is green. This year it is the second Sunday of September. It is also the Sunday within the Octave of the Nativity of the BVM but, with an exception that will be noted below, the Octave this year does not affect the liturgy. The Gospel pericopes from St. Luke's Gospel tell of the LORD and the ten lepers, only one of which thanked Him for being healed.

At Vespers yesterday the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was In omnibus his for the Saturday before the second Sunday of September. After the collect of the Sunday commemorations were sung of the preceding Office of St. Nicholas of Tolentinum and of SS Protus and Hyacinth. The Suffrage of the Saints was omitted at Vespers as were the Dominical preces at Compline because of the occurring double feast.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons continue to be read from the Book of Job. In the the second nocturn the lessons are from the Book of Morals by St. Gregory. In the third nocturn the lessons are a homily from St. Augustine on St. Luke's Gospel. At Lauds, after the collect of the Sunday, a commemorations is sung of SS Protus and Hyacinth followed by the Suffrage of the Saints.

At Prime (Pss. 117, 118i & 118ii) Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is of SS Protus and Hyacinth, the third collect A cunctis. The Creed is sung and the preface is of the Holy Trinity.

As today is also Sunday within the Octave of the Nativity of the BVM one Mass, but not the Conventual Mass, may be celebrated of the Holy Name of Mary. The feast of the Holy Name of Mary was formerly kept on the Sunday within the Octave of the Nativity of the BVM but following the 1911-13 reform was permanently moved to September 12th. The Mass Vultum tuum is sung in white vestments. The Gloria is sung, the second collect is of the Sunday, the third collect of SS Protus and Hyacinth. The Creed is sung, the Preface is of the BVM and the last Gospel is of the Sunday.

Vespers are of the Sunday. As tomorrow's feast of the Holy Name of Mary is commemorated Lucis creator is sung with the Doxology of the Incarnation, Jesu tibi sit gloria etc., and to that melody. After the collect of the Sunday a commemoration of the Holy Name of Mary is sung. The Suffrage is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' the Sunday is cut down to one nocturn of three lessons. The Octave of the Nativity of the BVM has gone completely. At Vespers there are no commemorations or Suffrage. At Lauds there are no commemorations or Suffrage. At Prime both Quicumque and the preces are omitted. In Mass there is only one collect. At Vespers there are no commemorations and Lucis creator is sung to one of the Sunday melodies.

Art: Jerome Nadal

What happened to Vespers?

2011-09-10T06:00:00.000-07:00

Whilst looking for something else I was recently struck by the number of churches in Westminster that had Vespers sung on Sundays. Of course, this is not current praxis, I was looking at a copy of the 'Catholic Directory' well over a century old dating from 1893.

Of a total of 71 churches listing the times of public services 34 had Vespers on Sunday afternoons and 35 had some form of 'Evening Service'. For the purpose of this exercise all forms of advertised afternoon or evening services other than Vespers were counted as the same be they 'RSB', Compline or whatever. So in 1893 48% of churches in the 'London' part of the Archdiocese of Westminster were singing Vespers on Sundays - quite impressive really.

Carrying out the same exercise for fifteen years later (Catholic Directory, 1908) the result is strikingly different. Applying the same criteria there are now 87 churches: of those churches 24 advertised Vespers on Sundays whilst 60 of them advertised 'Evening Service'. Many churches that had advertised Vespers in 1893 were now offering 'Evening Service' - only one new church was listing Vespers.

In fifteen years, with a growth in the number of churches, the percentage of churches singing Vespers on Sundays had fallen from 48% to 28% with a corresponding increase in the number offering 'Evening Service'. A similar pattern is apparent with the Warwickshire part of the Archdiocese of Birmingham with a respective fall from 41% to 23% of churches singing Vespers from 1893 to 1908.

Any ideas as to why Vespers was in decline? My hypothesis would be changes in demographics of parishes due to immigration.

Update: Having now looked at the 'Catholic Directory' for 1939 the figures for Westminster are even more depressing. (The Directory is no longer distinguishing between 'London', Middlesex etc., so this is not exactly comparable to the above but the trend is all too clear). Sunday Services are listed for 184 churches and places of worship. Of these 184 churches only 17 have Vespers on Sundays (and one of those, the Servites in Fulham Road, only on the first Sunday of the month). 'Evening Service' is advertised by 160 of those churches, i.e. 87% of the churches. So the percentage of Westminster churches having Vespers on Sunday has fallen from 48% (1893) to 28% (1908) and then to 9% in 1939. (According to the website of the 'Diocese' [sic] of Westminster it now has 216 or 214 parishes: of those I understand 2 have Vespers on Sundays, less than 1%).

The Nativity of the Mother of God

2011-09-08T01:01:00.000-07:00

The Nativity of the Mother of God is a Double of the Second Class with a Simple Octave. Prior to the changes to Octaves in 1913 it had a 'normal' Octave.

The feast began with first Vespers yesterday afternoon. The antiphons Nativitas gloriosae etc were sung with the psalms from the Common of the BVM (Pss. 109, 112, 121, 126 & 147). The Office hymn was Ave, maris stella. The antiphon on the Magnificat and collect are proper to the feast. At Compline the Sunday psalms were sung andTe lucis was sung to the melody of the Incarnation with the Doxology Jesu tibi sit gloria etc.

At Mattins the invitatory is Nativitatem Virginis Mariae celebremus: * Christum ejus Filium adoremus Dominum, the hymn, from the Common, Quem terra. In the first nocturn the antiphons Benedicta tua etc are sung with psalms 8, 18 & 23. The lessons in the first nocturn are the Incipit of the Song of Songs, with much exquisite imagery, with repsonories proper to the feast. In the second nocturn the antiphons Specie tua etc are sung with psalms 44, 45 & 88. The lessons are taken from a sermon attributed to St. Augustine. Last year a learned reader commented that the sermon is actually from a sermon of (St) Fulbert of Chartres. In the third nocturn the antiphons Gaude, Maria virgo etc are sung with psalms 95, 96 & 97. St. Jerome provides the homily on St. Matthew's Gospel. The ninth lesson is of St. Hadrian, a former perecutor of Christians who became a martyr himself.

At Lauds the antiphons Nativitas gloriosae etc are again sung, this time with the psalms of Sunday Lauds (Ps. 92, 99, 62, Benedicite & 148). After the collect of the day a commemoration is sung of St. Hadrian.

At Prime the first of the antiphons used at Vespers and Lauds is sung with the festal psalms (Ps. 53, 118i & 118ii). In the short responsory the versicle Qui natus es is sung. The short lesson is In plateis. At the Hours the hymns are sung with the Doxology and tone of the Incarnation.

Mass is sung after Terce. In some countries a blessing of seeds, figs, grapes or other fruits takes place (the fruits in question depending on the climate of the place. The introit is Salve, sancta Parens, the Gloria is sung, in said Masses the second collect is of St. Hadrian, the Creed is sung and the preface is of the BVM, Et te in Nativitate.

Vespers are of the feast. At Compline the Dominical psalms are sung and Te lucis has the proper Doxology.

In the 'liturgical books of 1962' the feast loses first Vespers, and on Wednesday Vespers were ferial. At Mattins there is no ninth lesson of St. Hadrian. At the Little Hours the hymns do not have the melody or Doxology of the Incarnation. At the Little Hours the ferial psalms are sung and at Prime the lectio brevis is of the season.

Icon: Russian, 18th century

XII Sunday after Pentecost

2011-09-04T00:01:00.000-07:00

The twelfth Sunday after Pentecost is of semi-double rite and its liturgical colour is green. This year it is also the first Sunday of September. The Gospel pericope from St. Luke contains the parable of the Good Samaritan.

Vespers yesterday afternoon marked the beginning of the Autumn volume of the Breviary, Pars Autumnalis. The psalms of Saturday were sung. The antiphon on the Magnificat was Cum audisset Job for the Saturday before the first Sunday of September. The Suffrage of the Saints was sung after the collect of the Sunday and at Compline the Dominical preces were sung.

At Mattins the invitatory and hymn are as on preceding 'green' Sundays. In the first nocturn the lessons are the Incipit of the Book of Job. In the second nocturn the lessons are taken from the Book of Morals by St. Gregory the Great and in the third nocturn the homily on the Gospel is from the writings of the Venerable Bede.

At Lauds the Suffrage of the Saints is sung after the collect of the Sunday. At Prime both Quicumque and the Dominical preces are sung.

Mass is sung after Terce. The Gloria is sung, the second collect is A cunctis, the third collect is chosen by the Dean or Rector from those available. The Creed is sung and the preface is that of the Blessed Trinity.

At Vespers a commemoration of the following feast of St. Laurence Justiniani is sung after the collect of the feast followed by the Suffrage of the Saints. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' this year the first Sunday of September is also the first Sunday in September so the readings at Mattins coincide with those in the traditional rite. There is no Suffrage at Vespers nor are the preces (ever) sung at Compline. Mattins is cut down to a single nocturn of three lessons. At Lauds there is no Suffrage nor is Quicumque sung at Prime. Mass has only one collect. At Vespers there are no commemorations and no Suffrage.

Art: Jerome Nadal

The Old Mass in pictures...

2011-09-01T06:01:00.000-07:00

Source: Google Books, Missale Romanum, Christopher Plantini, Awtwerp, 1576

The Beheading of St. John the Baptist

2011-08-29T03:01:00.000-07:00

The feast of the Decollation of St. John the Baptist is of greater-double rite and its liturgical colour is red. Texts for the feast are either proper or from the Common of a Martyr.

At Mattins the invitatory is Regem Martyrum Dominum, Venite adoremus and the Office hymn Deus, tuorum militum. In the first nocturn the antiphons In lege Domini etc are sung with psalms 1, 2 & 3. The lessons are proper to the feast taken from the Incipit of the Book of Jeremiah with responsories of the feast. In the second nocturn the antiphons Filii hominum etc are sung with psalms 4, 5 & 8. The lessons are from St. Ambrose. In the third nocturn the antiphons Justus Dominus etc are sung with psalms 10, 14 & 20. The homily is from St. Augustine and the Te Deum is sung.

At Lauds the antiphons Herodes enim tenuit etc are sung with psalms 92, 99, 62, Benedicite & 148. The Office hymn is Invicte Martyr, unicum. The antiphon on the Benedictus and collect are proper to the feast. A commemoration is sung of St. Sabina.

At the Hours the antiphons Herodes enim tenuit etc are sung with the festal psalms. At Prime (Pss. 53, 118i & 118ii) the lectio brevis is Justus cor suum.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Sabina and the Common Preface is sung.

At Vespers the antiphons Herodes enim tenuit etc are sung with psalms 109, 110, 111, 112 & 115. The Office hymn is Deus, tuorum militum. The antiphon on the Magnificat is proper. After the collect of the feast commemorations are sung of the following feast of St. Rose of Lima and SS Felix and Adauctus. At Compline the Sunday psalms are sung.

In the 'liturgical books of 1962' the feast has become a 'III class' feast. Mattins is cut down to a single nocturn of three lessons. The antiphons and psalms are from the ferial psalter. The first and second lessons are from occurring scripture - a week different from the old rite - but two of the responsories from the old Office remain. At Lauds all is as in the usus antiquior but at the Hours the antiphons and psalms are of the ferial day. In sung Masses the commemoration of St. Sabina is omitted. At Vespers all is as in the usus antiquior except there are no commemorations. At Compline the psalms are ferial. In the forma ordinaria of the 1962 books the feast has gained a proper preface.

XI Sunday after Pentecost

2011-08-28T00:01:00.000-07:00

Today is the eleventh Sunday after Pentecost and the fifth Sunday of August. It is of semi-double rite and the liturgical colour green. The Gospel pericopes from St. Mark contain the account of the LORD healing a deaf and dumb man with His spittle.

At Vespers yesterday the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Observa, fili for the Saturday before the fifth Sunday in August. After the collect of the Sunday commemorations were sung of the preceding Office of St. Joseph Calasanctius, St. Augustine of Hippo and St. Hermes. The Suffrage of the Saints was omitted as were the Dominical preces at Compline because of the occurring double feasts.

At Mattins the invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons continue to be read from the Book of Ecclesiasticus. In the second nocturn the lessons are from a sermon of St. Chysostom. In the third nocturn the homily is from St. Gregory the Great. The Te Deum is sung. At Lauds after the collect of the Sunday commemorations are sung of St. Augustine and St. Hermes. The Suffrage is omitted because of the occurring double feast.

At Prime (Pss. 117, 118i & 118ii) both Quicumque and the Dominical preces are omitted because of the occurring double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Augustine, the third collect of St. Hermes. The Creed is sung and the preface is of the Holy Trinity.

Vespers are of the Sunday. After the collect of the Sunday commemorations are sung of the following feast of the Beheading of St. John the Baptist, St. Augustine and St. Sabina. The Suffrage of the Saints is omitted as are the Dominical preces at Compline due to the occurring double feast.

In the 'liturgical books of 1962' at Vespers on Saturday the antiphon on the Magnificat is Sapientia for the Saturday before the fourth Sunday in August. There are no commemorations. Mattins is slashed down to one nocturn of three lessons. At Lauds there are no commemorations. Mass has only one collect. At Vespers there are no commemorations.

Art: Jerome Nadal

St. Bartholomew the Apostle

2011-08-24T00:01:00.000-07:00

The feast of St. Bartholomew the Apostle is a Double of the Second Class. The feast was preceded by a Vigil yesterday. Although the Office of the Vigil was outranked by the feast of St. Philip Benizi it was commemorated at Lauds. However, 'private' Masses of the Vigil, celebrated in violet with a commemoration of the feast, were permitted.

Celebration of St. Bartholomew's feast began with first Vespers yesterday. The antiphons Hoc est praeceptum meum etc were sung along with the psalms of first Vespers from the Common Apostles (Pss. 109, 110, 111, 112 & 116) with the Office hymn Exsultet orbis gaudiis, other texts were from the same Common except the collect of the feast which was proper. After the collect of the feast a commemoration of the preceding Office of St. Philip Benizi was sung. At Compline the Dominical psalms were sung and the Dominical preces preces were omitted.

At Mattins the invitatory is Regem Apostolorum Dominum, venite adoremus. In the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44. The lessons are Sic nos existimet homo from the former Epistle of St. Paul to the Corinthians. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63 followed by lessons proper to the feast. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The homily is taken from a commentary by St. Ambrose on St. Luke's Gospel. At Lauds the antiphons Hoc est praeceptum meum etc are sung with the Sunday psalms.

At the Hours the antiphons from Lauds are used. At Prime the festal psalms are sung (Pss. 53, 118i, 118ii). The lectio brevis is Ibant Apostoli.

Mass is sung after Terce. The introit is Mihi autem nimis. The Gloria is sung, the Creed is sung and the preface is of the Apostles.

Vespers are of the feast with a commemoration of the following feast of St. Louis of France. At Compline the Dominical psalms are sung.

In the 'liturgical books of 1962' the feast loses first Vespers and is not commemorated at Vespers of St. Philip Benizi. The Vigil of St. Bartholomew has been abolished. At Compline on Tuesday the ferial psalms were sung. At Prime the ferial antiphons and psalmody are used, the lectio brevis is of the season. At the other Little Hours the ferial antiphons and psalms are also sung. The feast only has second Vespers, with no commemoration of St. Louis.

Icon: Melkite Eparchy in Australia

X Sunday after Pentecost

2011-08-21T00:01:00.000-07:00

Today is the tenth Sunday after Pentecost and the fourth Sunday of August. The Sunday is of semi-double rite and the liturgical colour is green. The Gospel pericope at Mattins and Mass is the parable of the Publican and Pharisee from St. Luke's Gospel.

At Vespers yesterday the antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Sapientia for the Saturday before the fourth Sunday of August. After the collect of the Sunday commemorations were sung of the preceding Office of St. Bernard, St. Jane Frances Fremiot and of the Octave of the Assumption. The Suffrage of the Saints was omitted as were the Dominical preces at Compline because of the occurring double feasts and Octave.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are the Incipit of the Book of Ecclesiasticus. In the second nocturn the lessons are from St. Gregory's Book of Morals. In the third nocturn a section from St. Augustine's 36th sermon on the words of the LORD provides the lessons. The Te Deum is sung. At Lauds commemorations are sung of St. Jane Frances and the Octave.

At Prime (Pss. 117, 118i & 118ii) Quicumque and the Dominical preces are omitted due to the occurring double feast and the Octave.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Jane Frances, the third collect of the Octave. The Creed is sung, the preface is of the Holy Trinity.

Vespers are of the Sunday. After the collect of the Sunday commemorations are sung of the following Octave Day of the Assumption, St. Jane Frances and SS Timothy, Hippolytus and Symphorian. The Suffrage is omitted due to the double feasts and at Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' the antiphon on the Magnificat at Vespers on Saturday is Omnis sapientia for the Saturday before the third Sunday. There are no commemorations or Suffrage at Vespers. The Octave has been abolished. Mattins is cut down to one nocturn of three lessons. There are no commemorations at Lauds. At Mass there is a single collect. At Vespers there are no commemorations.

Within the Octave of the Assumption

2011-08-18T00:01:00.000-07:00

The fourth day within the Octave of the Assumption is of semi-double rite. It is the only day now within the Octave to be celebrated as such due to the inclusion of double feasts of saints who had a particular devotion to the BVM. The feast of St. Joachim was celebrated on Tuesday and is a Double of the Second Class. The Octave is not commemorated but its occurrence can be noted with the Doxology at the hymns of the Hours, the versicle at Prime and the Creed and preface of the Assumption at Mass. Yesterday was the feast of St. Hyacinth, a double, with a commemoration sung of the Octave at Lauds, Vespers and Mass, there was also a commemoration of the Octave Day of St. Lawrence. Tomorrow is the feast of St. John Eudes followed by the feast of St. Bernard on Saturday. Again, a commemoration of the Octave is sung in Vespers, Lauds and Mass in the celebrations of these double feasts.

The Office is as on the Feast itself, but the antiphons and psalms come from the Psalter for Thursday. All hymns of Iambic metre are sung with the Doxology and tone of the Incarnation.

At Mattins in the first nocturn the lessons are taken as on the feast from the Canticle of Canticles with its exquisite poetry and symbolic language. The responsories of the feast are sung. A section of the third lesson illustrates the beauty of the texts:

Favus distillans labia tua, sponsa, mel et lac sub lingua tua; et odor vestimentorum tuorum sicut odor thuris. Hortus conclusus soror mea sponsa, hortus conclusus, fons signatus. Emissiones tuae paradisus malorum punicorum cum pomorum fructibus, cypri cum nardo.

Thy lips, my spouse, are as a dropping honey comb, honey and milk are under thy tongue; and the smell of thy garments, as the smell of frankincense. My sister, my spouse, is like a garden enclosed, a garden enclosed, a fountain sealed up. Thy plants are a paradise of pomegranates with the fruits of the orchard. Cypress with spikenard. (Translation by the nuns of Stanbrook Abbey)

In the second nocturn the lessons are taken from the Second Discourse of St. John Damascene on the Dormition of the Mother of God and are again beautiful and rich in their didactic content:

An ancient tradition has been handed down to us, that, at the time of the glorious falling-asleep of the blessed Virgin, all the Apostles, who were wandering throughout the world preaching salvation to the Gentiles, were caught up aloft in the twinkling of an eye, and met together in Jerusalem. And when they were all there, a vision of Angels appeared to them, and the chant of the heavenly powers was heard; and so with divine glory she gave up her soul into the hands of God. But her body, which bore God in an effable manner, being lifted up amid the hymns of Angels and Apostles was laid in a tomb in Gethsemane. There for three whole days the angelic song was heard. (Lesson IV)

But after three days, the chant of the Angels ceased, and the Apostles who were present (for Thomas, the only one who had been absent, came after the third day, and wished to adore the body which had borne God) opened the tomb; but they could by no means find her sacred body in any part of it. But when they only found those garments in which she had been buried, and were filled with indescribable fragrance which emanated from them, they closed the tomb. Amazed at this wonderful mystery they could only think that he, who had been pleased to take flesh from the Virgin Mary, to be made man, and to be born though he was God the Word, and the Lord of glory, he who had preserved her virginity without stain after childbirth, should also have been pleased to honour her pure body after her death, keeping it incorrupt, and translating it into Heaven before the general resurrection. (Lesson V)

In the sixth lesson St. John lists those present who had seen the body of the Virgin, including in addition to the Apostles, Timothy bishop of Ephesus (recipient of the Pauline Epistles), Dionysisus the Areopagite and Hierotheus. In the third nocturn the lessons are from the 27th Sermon of St. Augustine on the Words of the Lord. The ninth lesson is for St. Agapitus the Martyr. The Te Deum is sung.

At Lauds a commemoration of St. Agapitus is sung. At Prime Qui natus es is sung in the short responsory, the lectio brevis is In plateis as on the feast.

Mass is sung after Terce. In Mass, of the Octave, again the magnificent texts Gaudeamus etc are sung. The Gloria is sung, the second collect is of St. Agapitus, the third collect Deus, qui corda. The Creed is sung, the preface is of the BVM. [Note the error in the Ordo today - alas the consequence of 'cut & paste' - Ordo 2012 has just been double-checked!]

Vespers are of the following feast of St. John Eudes with a commemoration of the Octave.

In the 'liturgical books of 1962' of course the Octave has been done away with. No proper Doxology is sung at the hymns, no Qui natus es etc at Prime and neither Creed nor preface of the Assumption at Mass. The feast of St. Joachim remains a feast of nine lessons as a 'II class feast', the feasts of St. John Eudes and St. Bernard become 'III class' feasts of three lessons. Today St. Agapitus is commemorated in the 'IV class' feria and at private Masses.

The Assumption of the Mother of God

2011-08-15T00:01:00.000-07:00

Gaudeamus omnes in Domino , diem festum celebrantes sub honore beate Mariae Virginis: de cujus Assumptione gaudent Angeli et collaudant Filium Dei. (Introit)

The great feast of the Assumption is a Double of the First Class with Octave. The feast also appears as the Dormition of the Mother of God in some earlier MSS and is known by that name in the East to this day. The liturgical colour of the feast is white.

At Mattins the invitatory, Venite, adoremus Regem regum, Cujus hodie ad aethereum Virgo Mater assumpta est in caelum, is proper to the feast. The hymn is Quem terra, pontus, sidera. In the first nocturn the antiphons Exaltata est etc are sung with psalms 8, 18 & 23. The lessons in the first nocturn, since the time of Pius V, are taken from the Incipit of the Canticle of Canticles, are particularly rich with vibrant, sensual, imagery:

Let him kiss me with the kiss of his mouth: for thy breasts are better than wine, smelling sweet of the best ointments. Thy name is as oil poured out: therefore young maidens have loved thee. Draw me: we will run after thee to the odour of thy ointments. The king hath brought me into his storerooms: we will be glad and rejoice in thee, remembering thy breasts more than wine: the righteous love thee. I am black but beautiful, O ye daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon.(1st lesson)

In the second nocturn the antiphons Specie tua etc are sung with psalms 44, 45 & 86. The lessons are from St. John Damascene's second discourse on the Dormition of the Virgin and again both exquisite and highly appropriate to the day:

"This day the holy and animated ark of the living God, she who conceived in her womb her Creator rests in the temple of the Lord, which was not made with hands. And her ancestor David leaps, and with him the Angels lead the dance, the Archangels make celebration, the Virtues ascribe glory, the Principalities exult, the Powers rejoice together, the Dominations are joyful, the Thrones keep holiday, the Cherubim utter praise, the Seraphim proclaim her glory. This day the Eden of the new Adam receives the living Paradise, wherein the condemnation was made void, wherein the tree of life was planted, wherein our nakedness was covered." (4th lesson)

In the third nocturn the antiphons Gaude, Maria virgo etc are sung with psalms 95, 96 & 97. The homily on the Gospel fragment is from St. Augustine's 27th Sermon on the Words of the Lord. The Te Deum is sung. At Lauds the antiphons Assumpta est Maria etc are sung with psalms 92, 99, 62, Benedicite and 148. The hymn O gloriosa virginum. The collect of the feast is one of the most sublime ever written:

Famulorum tuorum, quaesumus, Domine, delictis ignosce: ut, qui tibi placere de actibus nostris non valemus; Genitricis Filii tui, Domini nostri, intercessione salvemur.

Forgive, O Lord, we beseech thee, the sins of thy servants: that we who by our own deeds are unable to please thee, may be saved by the intercession of the Mother of thy Son our Lord.

At Prime and the Hours the hymns are sung with the proper Doxology and tone. In the short responsory Qui natus es de Virgine is sung, both today and throughout the Octave, and the lectio brevis is In plateis.

Mass is celebrated after Terce. The Rituale gives a Blessing of Herbs for this day which takes place immediately before Mass with Psalm 64, a series of versicles and responses, three collects, whose florid style, reminiscent of those for the Blessing of Palms, suggests a Gallican origin. The Mass formulary, Gaudeamus, is a particularly beautiful set of texts. The Gloria is sung. The Epistle is a sublime cento from the Book of Wisdom that also forms the chapters at the Office. The gradual Propter veritatem is very ancient. The Credo is sung and the preface is of the BVM, Et te in Assumptione.

In the afternoon at second Vespers all is as at first Vespers except the antiphon on the Magnificat which today is Hodie Maria Virgo caelos ascendit: gaudete, quia cum Christo regnat in aeternum. After the collect a commemoration is sung of the following feast of St. Joachim, father of the BVM. At Compline the Sunday psalms are sung and Te lucis is sung with the proper Doxology and tone.

Perhaps the most famous polyphonic setting of Ave Maris stella is that by Monteverdi from his 1610 Vespers of the Blessed Virgin:

The 'the liturgical books of 1962' have seen considerable revision of the once beautiful feast with changes both in 1960 and, previously, with the introduction of novel texts in the 1950s. Vespers gets a new chapter, hymn and collect. The new collect was once admirably described by the erudite Fr. John Hunwicke as "a modern composition which I would describe as a dollop of dogma followed by a platitude". At Mattins in the first nocturn the first lesson is taken from Genesis and then, curiously, the second and third from the former Epistle of St. Paul to the Corinthians. In the second nocturn the magnificent writings of St. Damascene are shortened by the inclusion of a sixth lesson from Pius XII's verbiage. The third nocturn has a homily of St. Peter Canisus on the new gospel pericope introduced in 1950. At Lauds there is a new chapter, a pedestrian and ugly hymn replacing O gloriosa virginum, and new collect. At Prime the lectio brevis is Dominus autem dirigat, of the season. At Prime and the Hours the tone of the hymns is that for greater feasts, not the Incarnation and the special Doxology is omitted. The 1950 mass is again banal and ugly compared with the ancient texts. At Vespers there is no commemoration of St. Joachim. The Octave was abolished in 1955.

Icon: The Dormition by Theophanus the Greek, 14th century.

IX Sunday after Pentecost

2011-08-14T00:01:00.000-07:00

The ninth Sunday after Pentecost is of semi-double rite. This year it is also the third Sunday of August. Its liturgical colour is green. The Gospel pericopes from St. Luke contain the account of the LORD casting out the money lenders in the temple.

At Vespers yesterday afternoon the liturgical colour changed from the violet of the anticipated Vigil to the green of the Sunday. The antiphons and psalms of Saturday were sung. The antiphon on the Magnificat was Omnis sapientia for the Saturday before the third Sunday of August. After the collect of the Sunday a commemoration was sung of St. Eusebius followed by the Suffrage of the Saints. At Compline the Dominical preces were sung standing (unlike the ferial preces sung earlier in the day for the Vigil which were sung whilst kneeling.

At Mattins the invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are the Incipit of the Book of Wisdom. In the second nocturn the lessons are taken the Book of Offices by St. Ambrose of Milan. In the third nocturn the homily on St. Luke's Gospel is from St. Gregory. The Te Deum is sung. At Lauds a commemoration is sung of St. Eusebius followed by the Suffrage of the Saints.

At Prime psalms 117, 118i & 118ii are sung Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is of St Eusebius, the third collect is A cunctis. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are first Vespers of the Assumption with a colour change to white. The antiphons Assumpta est Maria etc are sung with psalms 109, 112, 121, 126 & 147. The chapter is from the feast In omnibus requiem and the Office hymn the hauntingly beautiful Ave, maris stella the first verse of which is sung kneeling. After the collect of the feast a commemoration is sung of the Sunday. At Compline Te lucis is sung to the tone of feasts of the BVM and with the Doxology Jesu, tibi sit gloria etc.

Below, from YouTube, a recording of Hans Leo Hassler's setting of the sublime Ave, maris stella.

In the 'ancient use' 'liturgical books of 1962' Vigils cannot be anticipated and so the Saturday become a 'IV class' celebration of the BVM on Saturday with no preparatory theme. At Vespers the antiphon on the Magnificat is Ego in altissimis and there is no commemoration of St. Eusebius or Suffrage. At Compline there are no Dominical preces. Mattins is stripped down to one nocturn and of three lessons and occurring scripture is the Incipiunt of the Proverbs of Solomon. There is no commemoration of St. Eusebius at Lauds or Suffrage. At Prime Quicumque is not sung nor are the preces. At Mass there is only one collect. At Vespers the novel chapter, hymn and collect afflict the Office.

Art: Jerome Nadal

The anticipated Vigil of the Assumption

2011-08-13T00:01:00.000-07:00

The Vigil of the Assumption is of simple rite. As the feast falls on Monday this year, the Vigil is anticipated on the Saturday. Traditionally it has been a day of fasting and abstinence in the West (in many Eastern rites a far stricter fast of preparation takes place from the beginning of August). However, such fasting, in the West, never applied to anticipated Vigils. The liturgical colour of the day is violet.

At Mattins everything is taken from the ferial psalter except the lessons. The three lessons in the nocturn on St. Luke's Gospel are from a homily of St. Chrysostom. At Lauds the Second Scheme of psalms is sung (Pss. 50, 91, 63, Audite, caeli & 150), the ferial preces are sung, with the choir kneeling, followed by a commemoration of SS Hippolytus & Cassian and then the Suffrage of the Saints in the form used for feasts of the BVM. At Prime and the Hours ferial preces are sung. These too are sung whilst kneeling. At Prime the fourth psalm is added, as is the case when the Second Scheme of Lauds is sung, and the chapter is the ferial Pacem.

Mass is sung after None. Violet vestments are worn, the ministers wearing dalmatic and tunicle not folded chasubles. The Mass is proper, Vultum tuum, the Gloria is not sung. The second collect is of SS Hipplytus and Cassian, the third collect Deus, qui corda - of the Holy Ghost. As it is a 'kneeling day' all in choir kneel for the orations and from the Sanctus to the response after Pax Domini. As is the rule when the Gloria is not sung Benedicamus Domino is chanted as the dismissal by the deacon facing the altar rather than Ite, missa est.

In the afternoon there is a colour change to green and Vespers of Saturday are sung. The antiphon on the Magnificat is Omnis sapientia for the Saturday before the third Sunday of August. A commemoration is sung of St. Eusebius followed by the Suffrage of the Saints. At Compline the Dominical preces are sung.

In the ancient use 'liturgical books of 1962' as usual much has been lost. Common Vigils are not anticipated so this year the Vigil of the Assumption is omitted entirely. The day becomes a IV class BVM on Saturday. At Vespers the antiphon on the Magnificat is Ego in altissimis - as sung last week in the old rite - the Suffrage is omitted as are the preces at Compline.

Our Patron - St. Lawrence the Deacon

2011-08-10T06:00:00.000-07:00

The feast of St. Lawrence is a Double of the Second Class in the Universal Kalendar and, amongst many other things, Patron of the Saint Lawrence Press. St. Lawrence's body is interred in the basilica of St. Lawrence-without-the-Walls in Rome. St. Lawrence was the first of the seven Roman deacons and known for his generosity to the poor. He was martyred in 258 according to tradition on a grid iron and asked his tormentors to turn him over as his flesh was roasted on the one side. The liturgical colour of the feast is red. St. Lawrence is listed in the Communicantes.

The Saint Lawrence Press came into being when the English branch of the SSPX stopped publishing the Ordo in 1983, a decade after it had been instigated by Fr. Peter Morgan and Mr. John Tyson. St. Lawrence was chosen as patron as he was a munificent deacon and whose feast had both a Vigil and an Octave.

Celebration of the feast began yesterday (with a Vigil by way of preparation) with first Vespers. The antiphons Laurentius ingressus est martyr etc were sung with psalms from the Common of Apostles, Pss. 109, 110, 111, 112 & 116. The chapter, antiphon on the Magnificat and collect were proper, the rest of the Office from the Common of Martyrs. A commemoration was sung of the preceding Office of St. John Mary Vianney.

At Mattins the invitatory Beatus Laurentius, Christi Martyr, triumphat coronatus in caelis: Venite, adoremus Dominum. The antiphons Quo progredis etc are sung in the first nocturn with psalms 1, 2 & 3. The lessons in the first nocturn are from the Book of Eccesiasticus. In the second nocturn the antiphons Beatus Laurentius etc are sung with psalms 4, 5 & 8. The lessons are from a sermon of St. Leo on St. Lawrence. In the third nocturn the antiphons Strinxerunt etc are sung 14, 16 & 20. The lessons in the third nocturn are from a sermon of St. Augustine on St. John's Gospel. The Te Deum is sung.At Lauds the antiphons Laurentius ingressus est martyr etc are sung with Dominical psalms.

At Prime and the Hours the antiphons from Lauds, Laurentius etc., are sung with the festal psalms. At Prime the Dominical preces are omitted and the lectio brevis is Potens est autem. At the Hours the Dominical psalms are sung.

Mass is sung after Terce. The Gloria is sung and the Common Preface is sung.

At second Vespers the antiphons Laurentius etc are again sung, at this Office with psalms 109, 110, 111, 112 * 115. The V&R are proper to the feast. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' the feast loses first Vespers. At the Hours the ferial psalms are sung, at Prime the lectio brevis is of the season.

Icon: Orthodox Church of America.

VIII Sunday after Pentecost

2011-08-07T00:01:00.000-07:00

The eighth Sunday after Pentecost is of semi-double rite. This year it is also the second Sunday of August. The liturgical colour from Mattins onwards is green. The Gospel pericopes from St. Luke contain the parable about the unjust steward.

Vespers yesterday afternoon were second Vespers of the feast of the Transfiguration. The antiphons Assumpsit Jesus etc were sung with psalms 109, 110, 111, 112 & 116. After the collect of the feast commemorations were sung of the Sunday (the antiphon being Ego in altissimis for the Saturday before the Second Sunday of August) and of St. Cajetan. At Compline the Dominical psalms were sung and the Doxology Jesu tibi sit gloria, Qui te revelas parvulis etc was sung at conclusion of Te lucis.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are the Incipit of the Book of Ecclesiastes. In the second nocturn the lessons are taken from a sermon of St. Chrysostom against those who keep concubines. In the third nocturn the homily on St. Luke's Gospel is from St. Jerome. The Te Deum is sung. At Lauds commemorations are sung of St. Cajetan and St. Donatus. The Suffrage of the Saints is omitted because of the occurring double feast.

At Prime psalms 117, 118i & 118ii are sung, Quicumque is omitted as are the Dominical preces because of the double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St Cajetan, the third collect is of St. Donatus. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are of the Sunday with commemorations sung of the following feast of SS Cyriacus, Largus & Smaragdus and St. Cajetan. The Suffrage of the Saints is omitted at Vespers and the Dominical preces not sung at Compline because of the occurring double feast of St. Cajetan.

In the 'liturgical books of 1962' second Vespers of the Transfiguration does not have a commemoration of the Sunday. The Doxology for the feast of the Transfiguration in not sung at Compline. The Sunday is the first Sunday in August and occurring scripture is the Incipiunt of Proverbs of Solomon - which were read last Sunday in the Traditional rite. Mattins is cut down to one nocturn of three lessons. There are no commemorations or Suffrage at Lauds. Mass has a single collect. At Vespers there are no commemorations.

Art: Jerome Nadal

The Dedication of St. Mary of the Snows

2011-08-05T00:01:00.000-07:00

This feast of the Dedication of St. Mary of the Snows is of greater-double rite and commemorates the dedication of the Basilica of St. Mary Major or Santa Maria Maggiore in Rome. Popular tradition has it that a miraculous fall of snow delineated the original ground plan of the church that was dedicated during the pontificate of Liberius. The feast appears in the Martyrologium Hieronymianum. In the late Middle Ages it appears in Radolfo di Rivo's Liber de officis Ecclesiasticis as a feast particular to the Diocese of Rome. Pius V made it a double feast in the 1568 Breviary and Clement VIII raised it to a greater double thirty or so years later.

The feast began with Vespers yesterday afternoon. The antiphons Dum esset Rex etc were sung with the psalms of first Vespers from the Common of feasts of the BVM. The Office hymn is Ave, maris stella. A commemoration was sung of the preceding Office of St. Dominic. At Compline Te lucis was sung to the melody of hymns in honour of the Incarnation with the Doxology Jesu tibi sit gloria, Qui natus es de Virgine etc.

At Mattins the Office is again taken from the Common with the exception of the lessons in the second nocturn. In the first nocturn the lessons are Ego sapientia from the Proverbs of Solomon. In the second nocturn the lessons are proper to the feast and found in the Breviary on August 5th. In the third nocturn the lessons for the homily on St. Luke's Gospel are again from the Common, taken from the writings of the Venerable Bede. At Lauds the antiphons Dum esset Rex etc are sung with the Dominical psalms.

At the Little Hours the psalms are festal, the hymns have the melody and Doxology of the Incarnation. At Prime the versicle in the short responsory is Qui natus es and the short lesson In plateis.

Mass is sung after Terce. The Mass formularly is Salve, sancta Parens. The Gloria is sung, the Creed is sung and in the preface of the BVM Et te in Festivitate is inserted.

Vespers are first Vespers of the following feast of the Transfiguration of the Lord, with a commemoration of the feast of the Dedication of St. Mary of the Snows.

In the 'liturgical books of 1962' the feast of St. Mary of the Snows has been reduced to a III class feast with one nocturn of three lessons. There is no first Vespers and no commemoration of the feast at Vespers of St. Dominic. At Mattins the antiphons and psalms are from the ferial psalter and the first and second lesson are from the Friday of the seventh week after Pentecost (not the Friday of the first week of August which would be occurring scripture in the Traditional rite). At the Hours the hymns are sung to the ordinary tone and there is no Doxology in honour of the Incarnation. At Prime and the Hours the ferial psalter is used. At Mass the Creed is omitted. Despite being a II class the Transfiguration does not have first Vespers so Vespers today are Vespers of the Dedication of St. Mary of the Snows, with the ferial psalms, without a commemoration of the Transfiguration.

Art: Masolino di Panicale: Fondazione della basilica di Santa Maria Maggiore

The Finding of the Body of St. Stephen

2011-08-03T02:11:00.000-07:00

The feast of the Finding of the Body of St. Stephen Protomartyr is of semi-double rite and its liturgical colour is red.

At Mattins the lessons in the first nocturn are from the Acts of the Apostles. In the second nocturn the third and fourth lessons relate the finding of the St. Stephen's body and the fifth is from St. Augustine's City of God detailing the restoration of her sight to a blind woman who laid flowers on St. Stephen's relics. In the third nocturn the homily on St. Matthew's Gospel is from St. Jerome. At Lauds the antiphons Lapidaverunt Stephanum etc are sung with the Dominical psalms, the chapter and collect are proper. After the collect of the feast the Suffrage of the Saints is sung.

At the Little Hours the antiphons and psalms are of Wednesday but the lectio brevis at Prime is proper, Positis autem genibus. The Dominical preces are sung at Prime.

Mass is sung after Terce. The Mass texts are the same as those used on December 26th except 'finding' is substituted for 'birth' in the collect. The second collect is A cunctis nos, the third collect chosen by the Dean or Rector. There is no Creed and the Common Preface is sung.

Vespers are of the following feast of St. Dominic with a commemoration of the feast of the Finding of the Body of St. Stephen.

In the 'liturgical books of 1962' the feast of the Finding of the Body of St. Stephen has been ripped out of the Calendar. The Office of the day is a 'IV class' feria with no mention of St. Stephen. A 1962 mess of the feast may be celebrated from the Pro aliquibus locis section of the messal.

Lammas Day - St. Peter's Chains

2011-08-01T05:00:00.000-07:00

The first day of August is traditionally known as Lammas Day when bread made from the newly harvested wheat was blessed in church. The custom almost certainly had pagan origins. Lammas Day itself developed as a Quarter Day along with Candlemass, Whitsun and Martinmass (11 November) and retained significance as a date for the collection of rents and taxes until Georgian times. As a previous commenter pointed out Lammas Day remains a black-letter day in the Book of Common Prayer.

The feast of St. Peter's Chains is of greater double rite and its liturgical colour is white. The feast is the dedication feast of the Basilica of St. Peter ad vincula in Rome.

At Mattins the invitatory is Regem Apostolorum Dominum, Venite adoremus and the Office hymn Quodcumque in orbe nexibus revinxeris. The antiphons and psalms for the three nocturns come from the Common of Apostles. In the first nocturn the lessons come from the Acts of the Apostles and contain the account of the Angel visiting St. Peter in gaol and the chains that held him falling from his hands. In the second nocturn the lessons tell of Eudoxia, daughter of the Emperor Theodosius, receiving part of the chains in Rome from her mother Eudocia and seeing them re-united with links that had been prserved there. In the third nocturn the homily on St. Matthew's Gospel is taken from St. Augustine's twenty-ninth sermon on the saints. The ninth lesson is for the Holy Machabees.

At Lauds the antiphons Herodes Rex etc are sung with the Dominical psalms. After the collect of the feast commemorations are sung of St. Paul the Apostle and the Holy Machabees.

At Prime the festal psalms are sung and the lectio brevis is Et Petrus ad se reversus dixit.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Paul, the third collect of the Holy Machabees. The Creed is sung and the preface if of the Apostles.

At Vespers the antiphons Herodes Rex etc are sung with psalms 109, 112, 115, 125 & 138. After the collect of the feast commemorations are sung of St. Paul, the following feast of St. Alphonsus and St. Stephen.

In the ancient use 'liturgical books of 1962' the feast of St. Peter's Chains, only dating to the eighth century, has been abolished. (The 1948 Memoria #133 discussed a possibility of the dedications of several minor basilicas being joined.) Today becomes a commemoration of the Holy Machabees in a IV class liturgical day. Occurring scripture is from the Monday after the Seventh Sunday after Pentecost and not from the Monday of the first week of August. Ferial Vespers are celebrated without a commemoration of St. Alphonsus.

VII Sunday after Pentecost

2011-07-31T00:01:00.000-07:00

The seventh Sunday after Pentecost is of semi-double rite. This year it is also the first Sunday of August and its liturgical colour is green. The Gospel pericopes from St. Matthew contain the words of warning from the LORD concerning false prophets appearing as sheep but who, in reality, are wolves.

At Vespers yesterday the psalms of Saturday were sung. The antiphon on the Magnificat was Sapientia for the Saturday before the first Sunday of August. After the collect of the Sunday a commemoration was sung of the following feast of St. Ignatius. The Suffrage of the Saints was omitted as were the Dominical preces at Compline due to the occurring double feast.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons are taken from the Incipiunt of Proverbs of Solomon with their responsories. In the second nocturn the lessons are taken from a treatise of St. Ambrose on Psalm 118. In the third nocturn the homily on St. Matthew's Gospel is from St. Hiliary. The Te Deum is sung. At Lauds a commemoration is sung of St. Ignatius. The Suffrage of the Saints is omitted.

At Prime psalms 117, 118i & 118ii are sung. The Dominical preces are omitted due to the double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St Ignatius, there is no third collect. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are of the Sunday with commemorations sung of the following feast of St. Peter's Chains, St. Paul, St. Ignatius and the Holy Machabees.

In the 'liturgical books of 1962' the antiphon on the Magnificat is Unxerunt Salomonem. No commemoration is sung. Mattins is cut down to one nocturn of three lessons, the first and second lesson are from the Incipit of the Third Book of Kings. At Lauds there is no commememoration of St. Ignatius. Mass has a single collect. At Vespers there are no commemorations. The feast of St. Peter' Chains has been abolished.

St. James the Apostle

2011-07-25T00:35:00.000-07:00

The feast of St. James the Apostle is a Double of the Second Class. The liturgical colour of the day is red. St. James, often referred to as St. James the Great to distinguish him from St. James the Less (May 1st), suffered martyrdom by the sword under Agrippa I. His remains were tranferred to Santiago di Compostella in northern Spain, resulting in the city becoming a major pilgrimage site in Medieval times.

At Mattins the invitatory is Regem Apostolorum Dominum, venite adoremus. The antiphons In omnem terram etc are sung with the psalms from the Common of Apostles. In first nocturn the lessons are Sic nos existimet homo from the former Epistle of St. Paul to the Corinthians. In the second nocturn the lessons are proper to the feast. In the third nocturn the homily is taken from St. Chrysostom's sixty-sixth sermon on St. Matthew's Gospel. At Lauds the antiphons Hoc est praeceptum meum etc are sung with the Sunday psalms. After the collect of the feast a commemoration is sung of St. Christopher.

At the Hours the antiphons from Lauds are used. At Prime the feastal psalms are sung (Pss. 53, 118i, 118ii). The lectio brevis is Ibant Apostoli.

Mass is sung after Terce. The introit is Mihi autem nimis. The Gloria is sung, (in private Masses the second collect is of St. Christopher). The Creed is sung, the preface is of the Apostles.

Vespers are of the feast with a commemoration of the following feast of St. Anne.

Follows of the 'ancient use' 'liturgical books of 1962' did without first Vespers of St. James yesterday. The Little Hours have the ferial psalms, the lectio brevis at Prime is of the season. At Vespers there is no commemoration of St. Anne.

Icon: Eighteenth century Russian icon of St. James from Wikipedia.

VI Sunday after Pentecost

2011-07-24T00:01:00.000-07:00

The sixth Sunday after Pentecost is of semi-double rite. The liturgical colour is green. The Gospel pericopes from St. Mark describe the Feeding of the Four Thousand with seven loaves and fishes.

At Vespers yesterday the psalms of Saturday were sung. After the collect of the Sunday commemorations were sung of the preceding Office of St. Apollinaris and of St. Christina. The Suffrage of the Saints was not sung nor were the Dominical preces at Compline because of the commemorated double feast. Yesterday was also the anticipated Vigil of St. James the Apostle but the Vigil is not commemorated at Vespers.

At Mattins there are the usual three nocturns. The invitatory and hymn are as sung on previous 'green' Sundays. In the first nocturn the lessons continue to be read from the Second Book of the Kings. In the second nocturn the lessons are taken from St. Ambrose's Defence of David. Again St. Ambrose provides the homily in the third nocturn on St. Mark's Gospel. The Te Deum is sung. At Lauds a commemoration is sung of St. Christina, this is followed by the Suffrage of the Saints.

At Prime psalms 117, 118i & 118ii are sung. Quicumque is sung as the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Christina, the third collect A cunctis. The Creed is sung and the preface is of the Blessed Trinity.

At Vespers the liturgical colour changes to festive red and Vespers are first Vespers of St. James the Apostle. The antiphons Hoc est praeceptum meum etc were sung along with psalms 109, 110, 111, 112 & 116. The collect of the feast was proper. After the collect of the feast a commoration of the Sunday is sung. At Compline the Dominical preces were omitted.

In the 'liturgical books of 1962' there are no commemorations at Vespers. The Vigil of St. James has been abolished. Mattins is cut down to one nocturn of three lessons. There are no commemorations or Suffrage at Lauds. At Prime there is neither Quicumque is sung nor the Dominical preces. Mass has a single collect. Vespers are of the Sunday without even a commemoration of St. James.

Art: Lambert Lombard's painting of the miracle of the seven loaves and fishes from Wikipedia.

V Sunday after Pentecost

2011-07-17T00:01:00.000-07:00

The fifth Sunday after Pentecost is of semi-double rite. The liturgical colour is green.

At Vespers yesterday the psalms of Saturday were sung. After the collect of the Sunday commemorations were sung of the preceding Office of the Commemoration of the BVM of Mount Carmel and St. Alexius. The Suffrage of the Saints was not sung due to the double feast. At Compline Te lucis was sung with the Doxology Jesu tibi sit gloria etc. The Dominical preces were omitted due to the occurring double feast.

At Mattins there are the usual three nocturns. The invitatory and hymn are as last Sunday. In the first nocturn the lessons are the Incipit of the Second Book of the Kings. In the second nocturn the lessons are taken from St. Gregory the Great's Book on Morals. In the third nocturn the homily on St. Matthew's Gospel is from St. Augustine. The Te Deum is sung. At Lauds a commemoration is sung of St. Alexius followed by the Suffrage of the Saints.

At Prime psalms 117, 118i & 118ii are sung. Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Alexius, the third collect is A cunctis. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are of the Sunday. After the collect of the day commemorations are sung of the following feast of St. Camillus, of St. Alexius and of St. Symphorosa and her sons. As the feast of St. Camillus is a double the Suffrage of the Saints is omitted at Vespers and the Dominical preces not sung at Compline.

In the 'liturgical books of 1962' there are neither commemorations nor Suffrage at Vespers. Te lucis does not have the Incarnational Doxology, or tone. Mattins is cut down to one nocturn of three lessons. There is no commemoration or Suffrage at Lauds. At Prime Quicumque is omitted as are the Dominical preces. Mass has a single collect. At Vespers there are no commemorations.

Art: Jerome Nadal

IV Sunday after Pentecost

2011-07-10T00:01:00.000-07:00

The fourth Sunday after Pentecost is of semi-double rite and the liturgical colour is green.

At Vespers yesterday afternoon after the collect of the Sunday a commemoration was sung of the Seven Holy Brothers & SS Rufina and Secunda followed by the Suffrage of the Saints. At Compline the Dominical preces were sung.

At Mattins the invitatory is Dominum qui fecit nos and the 'summer' hymn Nocte surgentes is sung. In the first nocturn the lessons are taken from the First Book of Kings. In the second nocturn the lessons are from a sermon of St. Augustine and in the third nocturn from St. Ambrose on the Gospel of St. Luke on the huge catch of fish at the lake of Genesareth. At Lauds a commemoration of the Seven Holy Brothers etc is sung followed by the Suffrage of the Saints.

At Prime Quicumque is sung as are the Dominical preces.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Seven Holy Brothers etc., the third collect is A cunctis. The Creed is sung and the preface is of the Blessed Trinity.

Vespers are of the Sunday with commemorations of the following feast of St. Pius I, the Seven Holy Brothers etc. These are followed by the Suffrage of the Saints. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' there is neither commemoration nor Suffrage at Vespers. At Comline the Domincal preces are never said. Mattins is cut down to one nocturn of three lessons. There is neither commemoration nor Suffrage at Lauds. At Prime Quicumque is not sung and the Dominical preces are omitted. Mass has a single collect. Vespers has no commmemorations and no Suffrage.

Art: Jerome Nadal

Sunday within the Octave of the Sacred Heart

2011-07-03T00:01:00.000-07:00

Sunday within the Octave of the Sacred Heart, the third Sunday after Pentecost, is of semi-double rite. This year it is also Sunday wihtin the Octave of SS Peter and Paul. The structure of the Office is as last Sunday and again the liturgical colour is white. The Gospel pericopes from St. Luke have the parable of the shepherd going after one sheep missing from his hundred strong flock.

Vespers yesterday afternoon were second Vespers of the feast of the Visitation of the BVM. The antiphons Exsurgens Maria etc were sung with psalms 109, 112, 121, 126 & 147. After the collect of the feast commemorations were sung of the Sunday, St. Leo II and the Octave of the Sacred Heart. At Compline Te lucis was sung with the Doxology Jesu tibi sit gloria, Qui natus etc.

At Mattins the invitatory, hymn, antiphons and psalms are as on the feast of the Sacred Heart but the antiphons are not doubled. In the first nocturn the lessons are a continuation of the First Book of the Kings. The responses are of the Octave. In the second nocturn the lessons are from the Encyclical of Pius XI in 1928 that, inter alia, gave the feast an Octave. In the third nocturn the homily is from St. Gregory on St. Lukes Gospel. At Lauds the antiphons Unus militum etc are sung, as on the feast, with the Dominical psalms. Commemorations are sung of St. Leo, the Octave of the Sacred Heart and the Octave of SS Peter and Paul.

At the Hours the hymns have the Doxology Jesu tibi sit gloria, Qui Corde fundis gratiam etc. The antiphons from Lauds are sung in the normal sequence at the Hours. At Prime the festal psalms are sung (Pss. 53, 118i & 118ii). In the short responsory the versicle Qui Corde fundis gratiam is sung. The lectio brevis is of the Sunday, Deus autem.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Leo, the third collect of the Octave of the Sacred Heart and the fourth collect of the Octave of SS Peter and Paul. The Creed is sung, the preface is of the Sacred Heart. The last Gospel is proper to the day within the Octave of SS Peter and Paul Ecce nos reliquimus omnia.

At Vespers the liturgical colour changes to red and first Vespers of the feast of the Precious Blood are sung. The antiphons Quis est iste etc are sung with psalms 109, 110, 111, 112 & 116. A commemoration is sung of the Sunday. At Compline Te lucis is sung with the ordinary Doxology.

In the 'liturgical books of 1962' both the Octaves of the Sacred Heart and SS Peter and Paul have been abolished. The liturgical colour is green. Vespers on Saturday have a commemoration of the Sunday. Mattins, of the Sunday, has been cut down to one nocturn of three lessons. At Lauds there are no commemorations. Prime has the Dominical psalms and Qui sedes etc in the short responsory. None of the hymns have the Doxology of the abolished Octave. Mass has one collect and In principio as the last Gospel. Vespers are of the Sunday without any commemorations. The feast of the Precious Blood, although first class, is not kept at all this year.

Sunday within the Octave of Corpus Christi

2011-06-26T00:01:00.000-07:00

Sunday within the Octave of Corpus Christi, the Second Sunday after Pentecost, is of semi-double rite. Today the altars and vestments of the traditional Roman rite are of the finest white in honour of the Octave of the feast of the Sacrament of the LORD's Passion, Death and Resurrection.

At Vespers yesterday the antiphons and psalms were as on the feast of Corpus Christi. The antiphons Sacerdos in aeternum etc, not doubled, were sung with psalms 109, 110, 115, 127 & 147. The chapter was of the Sunday, the hymn and the following versicle & response were of the feast. The antiphon on the Magnificat and collect were of the Sunday followed by commemorations of the Octave, SS John and Paul, St. William the Abbot and the Octave of the Nativity of St. John the Baptist. At Compline Te lucis was sung with the melody and Doxology of the Incarnation, Jesu tibi sit gloria, Qui natus es de Virgine, Cum Patre et almo Spiritu, In sempiterna saecula.

At Mattins the invitatory is Christum Regem adoremus dominantem Gentibus: Qui se manducantibus dat spiritus pinguedinem. The Office hymn is Sacris solemnis. The antiphons and psalms are as on the feast of Corpus Christi. The lessons are proper to the Sunday. In the first nocturn they are taken from the First Book of Kings. In the second nocturn they are taken from a sermon of St. Chrysostom to the people of Antioch and the homily in the third nocturn is from St. Gregory on St. Luke's Gospel. At Lauds the antiphons are those sung on the feast of Corpus Christi, Sapientia etc. The chapter is of the Sunday, the hymn as on the feast. The antiphon on the Benedictus and collect are of the Sunday. Commemorations are sung of the Octave of Corpus Christi, SS John & Paul and the Octave of the Nativity of St. John the Baptist.

At the Little Hours the hymns are sung to the same tone as on the feast of the Nativity of the LORD (there of course being a deep link between the Incarnation and Corpus Christi) with the Doxology Jesu tibi sit gloria etc. At Prime the festal psalms are sung (Pss. 53, 118i & 118ii), the versicle in the short responsory is Qui natus es for the feast and Octave, the short lesson is Filioli mei, of the Sunday.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Octave, the third collect of SS John and Paul, the fourth collect of the Octave of the Nativity of St. John the Baptist. The Creed is sung and the preface is that of the Nativity.

In Collegiate and Cathedral Churches a Mass of the feast is sung after None with Gloria, second collect of the Sunday, the Sequence Lauda Sion, Creed, preface of the Nativity and last Gospel of the Sunday. After this a Procession is made as on the feast.

At Vespers the antiphons and psalms are as at Second Vespers of the feast. The chapter is of the Sunday, the hymn, versicle & response of the feast and the antiphon on the Magnificat and collect of the Sunday. Commemorations are sung of the Octave of Corpus Christi and the Octave of the Nativity of St. John the Baptist.

In the 'liturgical books of 1962' Sunday within the Octave of Corpus Christi has been abolished. The Second Sunday after Pentecost is celebrated as a 'green' Sunday. Mattins is stripped down to one nocturn of three lessons with the invitatory and antiphons of the Sunday. There are no commemorations at either Vespers, Lauds or Mass. The hymn tones are not those of the Nativity, the Doxology has gone, the versicle at Prime is Qui sedes. The Octave of the Nativity of St. John the Baptist has been abolished as has the Octave of Corpus Christi.

Corpus Christi

2011-06-23T00:01:00.000-07:00

The feast of Corpus Christi is a Double of the First Class with a privileged Octave of the Second Order. The liturgical colour of the feast is white.

Celebration of the feast began with First Vespers yesterday afternoon. The antiphons Sacerdos in aeternum etc were sung with psalms 109, 110, 115, 127 & 147. The chapter, hymn, versicle and response, antiphon on the Magnificat and collect are all proper feast. There were no commemoration. At Compline Te lucis was sung with the melody and Doxology of the Incarnation, Jesu tibi sit gloria, Qui natus es de Virgine, Cum Patre et almo Spiritu, In sempiterna saecula.

At Mattins the invitatory is Christum Regem adoremus dominantem Gentibus: Qui se manducantibus dat spiritus pinguedinem. The Office hymn is Sacris solemnis. The antiphons and psalms are proper at each of the nocturns. In the first nocturn the antiphons Fructum salutiferum etc are sung with psalms 1, 4 & 15. The lessons are taken from the First Epistle of St. Paul to the Corinthians. In the second nocturn the antiphons Memor sit Dominus etc are sung with psalms 19, 22 & 41, the lessons are taken from the writings of St. Thomas Aquinas. In the third nocturn Introibo ad altare Dei etc are sung with psalms 42, 80 & 83. The homily is from St. Augustine on St. John's Gospel. The Te Deum is sung. At Lauds the antiphons, Sapientia etc., are a different set to those sung at Vespers. These are sung with the Dominical psalms (92, 99, 62, Benedicite & 148. The Office hymn is Verbum supernum. There are no commemorations.

At the Hours the antiphons from Laudes are sung with the festal psalms. The Office hymns are sung with the melody and Doxology of the Incarnation. At Prime (Pss. 53, 118i & 118ii) the versicle Qui natus es is inserted into the short responsory and the lectio brevis is Quicumque manducaverit panem etc.

The Mass, Cibavit eos, is sung after Terce. The Gloria is sung, the Sequence Lauda Sion is sung, the Creed is sung and the preface is of the Nativity. Two large altar breads are placed on the corporal and consecrated. After the consecration the rubrics for Mass coram Sanctissimo are followed, with the celebrant not turning his back on the altar. Ite, missa est, the blessing and last Gospel are said as normal. After Mass the celebrant exchanges his chausuble for a cope and a Procession takes place. The Caermoniale Episcoporum gives detailed instructions for the Procession (indeed so detailed they forsee the bishop having to excommunicate persons who cannot agree their respective position in procession!) It also sanctions the practice of Mass and Vespers coram Sanctissimo during the Octave.

At Second Vespers all is at First Vespers except the antiphon on the Magnificat which is proper. A commemoration is sung of the following feast of St. John the Baptist. (This year the liturgical Vigil of St. John is not kept).

In the 'liturgical books of 1962' the hymns of the Hours do not have their Doxology changed in honour of the Incarnation. At Prime the versicle is of the season, not of the Incarnation, and the lectio brevis is of the season too. At Mass the common preface is sung. When a Procession takes place Benedicamus Domino is sung instead of Ite, missa est, the blessing and last Gospel are omitted. The Octave has been abolished.

Trinity Sunday

2011-06-19T00:01:00.000-07:00

Today is the Feast of the Most Holy Trinity. It is also the first Sunday after Pentecost. The feast is now a Double of the First Class having been raised to that rank in the reforms of 1911-13. Before that it was a Double of the Second Class and before that a double. Its origins appear to be as a local feast that originated in Liege in the tenth century with its celebration spreading in northern France and England. The Franciscan John Peckham revised the texts in the thirteenth century. In many local rites (and in the Dominican rite) Sundays were counted after Trinity rather than Pentecost, as indeed they are the BCP.

The feast began yesterday with first Vespers on Saturday marking the beginning of the Summer (Aestiva) volume of the Breviarium Romanum. The Office is proper. The antiphons Gloria tibi Trinitas etc sung with Pss. 109, 110, 111, 112 and 116. The chapter, O altitudo, and hymn, Jam sol recedit, will be used at Vespers on Saturdays for all the Sundays after Pentecost. The antiphon on the Magnificat, Gratias tibi, Deus etc, and the collect are proper. A commemoration was sung of the first Sunday after Pentecost. After Vespers the antiphon Salve Regina is sung for the first time this year.

At Mattins there are three nocturns. The invitatory is proper, Deum verum, unum in Trinitate, et Trinitatm in Unitate, Venite adoremus. In the first nocturn he antiphons, Adesto, unus Deus etc., are sung with psalms 8, 18 & 23. The lessons are taken from the sixth chapter of the Prophet Isaiah. In the second nocturn the antiphons, Te invocamus etc., are sung with psalms 46, 47 & 71, the lessons are taken from the Book of Bishop Fulgentius on faith. In the third nocturn the antiphons Caritas Pater est etc are sung with psalms 95, 96 & 97. The homily is from St. Gregory Nazianzen. The ninth lesson is of the first Sunday after Pentecost. The Te Deum is sung. At Lauds the antiphons, Gloria tibi, Trinitas etc., are sung with the Dominical psalms (92, 99, 62, Benedicite & 148). The Office hymn is Tu, Trinitatis Unitas. Aa commemoration is sung of the Sunday.

At Prime the festal psalms are sung (53, 118i & 118ii) under the antiphon Gloria tibi Trinitas. The Creed of St. Athanasius, Quicumque, is sung after the last stanza of Ps. 118. Prior to the 1911-13 reform Quicumque was sung on all Sundays throughout the year when the Office was Dominical. In many Uses, e.g. Sarum, it was sung on many more days in the year too. The lectio brevis is Tres sunt.

Mass is sung after Terce. Before Mass at the sprinkling of lustral water the antiphon Asperges me returns. The Mass is proper, Benedicta sit. The Gloria is sung, the second collect is of the Sunday, the Credo is sung, the preface that of the Most Holy Trinity (used for all Sundays not having a proper preface after 1752), and the last Gospel is of the Sunday.

In second Vespers the antiphons Gloria tibi, Trinitas etc are sung with the Sunday psalms. A commemoration of the first Sunday after Pentecost is sung.

In the 'liturgical books of 1962' there is no commemoration of the first Sunday after Pentecost at Vespers, Mattins or Lauds. The eighth lesson is split into two to make a ninth lesson for the feast. At Prime Quicumque is sung only on this Sunday in the 1962 rite, the lectio brevis is Dominus autem dirigat. At Mass there is no commemoration of the Sunday, and no proper last Gospel.

Art: Rublev's Icon from Wikipedia. The Icon depicts the Hospitality of Abraham and which has been interpreted as representing the Trinity.

Ember Saturday in the Octave of Pentecost

2011-06-18T00:01:00.000-07:00

Ember Saturday in the Octave of Pentecost is of semi-double rite and the last of the summer Quarter-Tense days. The liturgical colour is the red of the Octave.

The Office is as on the feast, except for those parts that are proper, but the antiphons at Mattins and Lauds are not doubled. At Mattins the invitatory, hymn, antiphons and psalms are those that were sung on the feast of Pentecost. The versicle and response are Repleti sunt omnes Spiritu Sancto, alleluia and Et coeperunt loqui, alleluia. The lessons of the homily are taken from the writings of St. Ambrose on St. Luke's Gospel. At Lauds the antiphon on the Benedictus and collect are proper to the day. Commemorations are sung of St. Ephrem and SS Mark and Marcellinus.

At the Hours all is celebrated as on Pentecost Sunday. At Terce the hymn is Veni Creator. The Pentecost Doxology is sung at the conclusion of hymns of the Hours.

Mass is sung after None, as on the Ember Days this week. The Mass is proper with the introit Caritas Dei etc. After the Kyrie there are a series of five structural units comprising of the invitation Oremus, followed by a collect, O.T. reading and Alleluia. The readings are from Joel, Leviticus, Deuteronomy, Leviticus again and Daniel. After the pericope from Daniel the Alleluia is a fragment of the hymn of the Three Men in the fiery furnace, Alleluia, Benedictus es, Domine, Deus patrum nostrorum et laudabilis in saecula. The the Gloria is sung followed by the collect Deus, qui tribus pueris. After this collect commemorations are sung of St. Ephrem and SS Mark and Marcellinus. The sequence Veni Sancte Spiritus is sung but without Alleluia at its conclusion, the Creed is sung, the preface, Hanc igitur and communicantes are of Pentecost.

After Mass has been sung the Office of the Octave of Pentecost and Paschaltide come to an end. At the noon bell the last Regina Caeli is sung.

In the 'liturgical books of 1962' the distinction between the rank of the feast and Monday and Tuesday with the rest of the Octave has been lost with all days being first class and excluding all commemorations. The antiphons are doubled at both the Greater and Little Hours. The Pentecost Doxology is not sung at the Little Hours. A 'mini-Mass' Ember Day is permitted whereby only one OT reading, that from Joel, is read.

Ember Friday in the Octave of Pentecost

2011-06-17T02:39:00.000-07:00

Ember Friday in the Octave of Pentecost is the second of the summer Quarter-Tense days. It is of semi-double rite. The liturgical colour is the red of the Octave.

The Office is as on the feast of Pentecost, except for those parts that are proper, but the antiphons at Mattins, Lauds and Vespers are not doubled. At Mattins the invitatory, hymn, antiphons and psalms are those that were sung on the feast. The versicle and response are Spiritus Paraclitus, alleluia and Docebit vos omnia, alleluia. The lessons of the homily are taken from the writings of St. Ambrose on St. Luke's Gospel. At Lauds the antiphon on the Benedictus and collect are proper to the day.

At the Hours all is celebrated as on Pentecost Sunday. At Terce the hymn is Veni Creator. The Pentecost Doxology is sung at the conclusion of the hymns.

Mass, as on Wednesday, is sung after None. This is common to the Ember Days of the other seasons. Unlike the other Ember Days the deacon and subdeacon do not wear folded chasubles as the colour of the Octave is used. The Mass is proper with the introit Repleatur os meum etc. The Gloria is sung, the second collect is Ecclesiae, for the Church. The sequence Veni Sancte Spiritus is sung, the Creed is sung, the preface, Hanc igitur and communicantes are of Pentecost.

Vespers are as on the feast, except the antiphons are not doubled. The antiphon on the Magnificat and collect are proper. Commemorations are sung of St. Ephrem the Syrian and SS Mark and Marcellianus.

Ember Wednesday in the Octave of Pentecost

2011-06-15T04:21:00.000-07:00

Ember Wednesday in the Octave of Pentecost is one of the summer Quarter-Tense days. It is of semi-double rite, as are the remaining days within the Octave. The liturgical colour is the red of the Octave.

The Office is as on the feast, except for those parts that are proper, but the antiphons at Mattins, Lauds and Vespers are not doubled. At Mattins the invitatory, hymn, antiphons and psalms are those that were sung on the feast and the past two days. The versicle and response are proper to the Wednesday. The lessons of the homily continue to be taken from the writings of St. Augustine on St. John's Gospel. At Lauds the antiphon on the Benedictus and collect are proper to the day. A commemoration is sung of the martrys SS Vitus, Modestus and Crescentia.

At the Hours all is celebrated as on Pentecost Sunday. At Terce the hymn is Veni Creator. The Pentecost Doxology is sung at the conclusion of hymns of Iambic metre. The collect is proper to the Ember Wednesday.

Mass is sung after None, as on the Ember Days of the other seasons. Unlike the other Ember Days the deacon and subdeacon do not wear folded chasubles as the colour of the Octave is used, so they wear red dalmatic and tunicle. The Mass is proper. After the Kyrie Oremus is sung but without Flectamus genua. A collect follows, Mentes nostras, followed by lesson from the Acts of the Apostles. After the lesson an Alleluia is sung followed by the Gloria in excelsis then the collect Praesta, quaesumus. A commemoration is sung of SS Vitus, Modestus and Crescentia. The sequence Veni Sancte Spiritus is sung, the Creed is sung, the preface, Hanc igitur and communicantes are of Pentecost.

Vespers are as on the feast, except the antiphons are not doubled. The antiphon on the Magnificat and collect are proper.

Within the Octave

2011-06-14T02:01:00.000-07:00

Monday and Tuesday within the Octave of Pentecost are both Doubles of the First Class. The liturgical colour throughout the Octave is red and no feast may be celebrated within the Octave.

On Monday, in the nocturn, all is as on the feast except the lessons, proper to the day, are taken from a homily of St. Augustine. At Lauds all is again as on the feast except the antiphon on the Benedictus and collect which are proper. At the Hours all hymns have the proper Doxology and the collect of the day is sung. At Terce the hymn is Veni, creator.

Mass is sung after Terce. The texts are proper to the day. The Gloria is sung, the Sequence is sung and the Creed. The preface, communicantes and Hanc igitur are those of Pentecost. At Vespers all is as on the feast except the antiphon on the Magnificat and collect. There are no commemorations.

On Tuesday the versicle and response at the nocturn are proper to the day, Spiritus Paraclitus, alleluia and Docebit vos omnia, alleluia. The lessons are taken from another tract of St. Augustine on St. John's Gospel. At Lauds the antiphon on the Benedictus and the collect are proper to the day. Again at the Hours the Pentecost Doxology is sung at all hymns, Veni, creator is sung at Terce. The Mass texts are proper to the day. At Vespers the antiphon on the Magnificat and collect are proper to the day.

Usually at this time of the liturgical year the supporters of the 'liturgical books of 1962' come up with anecdotes about Paul VI supposedly being surprised that the Pentecost Octave was not to be found in the 1970MR and crying at the sight of green vestments on the Monday after Pentecost.

This is curious for a number of reasons. Firstly, as octaves go, the Pentecost Octave is not as old as many of the other Octaves, being universally celebrated from the eleventh century (c.f. Epiphany, SS Peter & Paul, Dormition etc). Of course, the reason for the protestation by certain of these people is that it is still in MR1962 but not in MR1970: in the world of revisionism and fantasy they inhabit anything pre-1962 or post-1962 is of no value, perfection having been only achieved between 8th December 1962 and the Saturday before Advent Sunday 1964. Secondly, the discussion over abolishing the Octave of Pentecost had been going on for some years. It was a question for discussion in the 1948 Memoria. Clearly Pentecost was the fiftieth day that anciently had ended the Paschal season a point of view was that to give the fiftieth day an Octave actually distracted from it.

The result of the consultation of Dom Capelle, Fr. Jungmann and Mgr. Righetti (published 1950) is interesting:

One sees disagreement over ideas with the Benedictine's view that the Octave be retained but with the others agreeing it should be abolished. The 1948 Commission took the decision to abolish the Octave of Pentecost at its seventh meeting on February 14th, 1950. (Vide: Bugnini, 'Reform..', p.320 & Giampietro, 'Antonelli..', p. 289) although this was not to happen in practice for two decades being dependent on working out the lectionary etc for 'Ordinary Time'.

Paul VI would have been well aware of these discussions. Furthermore MR1970 contains a specific rubric after Pentecost Sunday: 'Ubi feria II vel etiam III post Pentecosten sunt dies quibus fidelis debent vel solent Missam frequentare, resumi potest Missa dominicae Pentecostes, vel dici potest Missa de Spiritu Sancto, pp. 838-843' This of course reflects Jungmann's suggestion and Bugnini's comments. As Pentecost Monday was kept with some solemnity in Italy it therefore seems incredulous that Paul VI would have been unaware of the history of the discussion regarding the abolition of the Octave and by the rubrics of the missal he promulgated would not have to have used green vestments anyway.