Quinquagesima Sunday

Quinquagesima Sunday is a semi-double of the second class. The Gospel pericopes are taken from St. Luke and give the account of the giving of sight to the man born blind.

At Vespers yesterday the antiphons and psalms were of Saturday, the chapter, antiphon at the Magnificat and collect were proper to Quinquagesima Sunday. After the collect of the Sunday the Suffrage of the Saints was sung. At Compline the Dominical preces were sung.

At Mattins, as on the previous two Sundays, the antiphons and psalms are those used on Sundays throughout the year. In the first nocturn the lessons are again from Genesis and this Sunday concern the story of Abraham. In the second nocturn the lessons are from St. Ambrose on the Book on the Patriarch Abraham and in the third nocturn the lessons are a homily from St. Gregory on St. Luke's Gospel of the man blind from birth whose sight was restored by the LORD. The blind man is a figure of the human race according to St. Gregory. A ninth responsory, Caecus sedebat secus viam etc, is sung in place of the Te Deum.

At Lauds the 'second scheme' of psalms is sung: Pss. 50, 117, 62, Benedictus es and 148. The antiphons at Lauds are proper for Quinquagesima Sunday, Secundum multitudinem etc, as are the antiphon at the Benedictus and collect. After the collect of the Sunday the Suffrage of the Saints is sung.

At all the Hours the antiphons and chapters are proper to Quinquagesima Sunday. At Prime the order of psalmody is that used when the second schema of Lauds is sung, i.e. Pss. 92, 99 (displaced at Lauds) and the usual first two divisi of Ps. 118. The Dominical preces are sung.

In Mass there is no Gloria, the second collect is A cunctis, the third collect is one chosen by the Dean or Rector of the place. A Tract is sung after the Gradual, the Credo is sung , the Preface is of the Blessed Trinity and Benedicamus Domino is sung as the dismissal by the deacon facing the altar. The ministers wear dalmatic and tunicle.

At Vespers the antiphons and psalms are those used on Sundays, the chapter is proper to the Sunday as is the antiphon at the Magnificat. After the collect of the Sunday the Suffrage of the Saints is sung. At Compline the Domincal preces are sung.

Following those ancient rites, the 'liturgical books of 1962', at Vespers the Suffrage has been abolished. At Compline there are no preces. Mattins is reduced to one nocturn of three lessons. At Lauds the Suffrage has been abolished. At Prime Pss. 53, 118i & 118ii are sung, as on major feasts, and there are no preces. At Mass there is a single collect and Benedicamus Domino is supressed in favour of Ite, missa est. At Vespers the Suffrage has been abolished as have the preces at Compline.

Art: Jerome Nadal

A 'resumed' antiphon in Septuagesima

Today, at Vespers, the Usus Antiquior sees the resumption of a previouly unused antiphon on the Magnificat. On the Friday of Septuagesima week and on both the Thursday and Friday of Sexagesima week no proper antiphon is given for the Magnificat. When Vespers is ferial on these days the last antiphon that has not been used is resumed. (In practice this applies only to today as if the Friday Office is ferial Vespers would be of a feast occurring on the Saturday or the Saturday Office of the BVM). So today at Vespers the antiphon is Semen est etc from Tuesday. When all the antiphons of the preceding days have been used the antiphon is is taken from the ferial Psalter.

In the 'liturgical books of 1962' and so the antiphon is Fecit Deus etc, so the Magnificat is sung to tone 7c rather than tone 3a. The antiphons are doubled as previously only on a higher feast and the Suffrage is, of course, omitted - the banality and flatness of modern rites!

Sexagesima Sunday

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.

Mass is sung after Terce. The Gloria is omitted, 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!

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

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

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

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