Wednesday, 20 April 2011

Spy Wednesday Evening Tenebrae for Mandy Thursday

In conversation with a friend of long-standing on Passion Sunday my friend remarked on the superlative nature of the 'Glover Triduum' and how he had not witnessed anything like it since its sad demise. Again this year the posts of the Triduum will be illustrated with photographs from the Rev. Dr. Thomas Glover, JCD's Triduum which took place in the North of England from the early 1980's until 1995. The photograph (of a photograph) above was taken on Spy Wednesday evening 1995 just before the singing of Tenebrae in the Union Debating Chamber of the University of Durham. Dr. Glover, who I am delighted to count as a good friend, celebrated the full Office of the Triduum, including the Horae Minores but with the exception of the Mandatum. I would agree wholeheartedly with my learned and esteemed friend that it was a unique experience, and for me, a formative one.

During the late afternoon of Spy Wednesday (following the practice in Rome), or in the early evening, the service of Tenebrae is sung. Tenebrae is Mattins and Lauds, as usual anticipated, of the following liturgical day but the Office of the Triduum shows signs of antiquity and has developed a ceremonial extinguishing of candles that mimetically represent the desertion of the LORD by his disciples and the days of darkness - hence the name. The wreckovators of the 1950s completely got this wrong and, following the rationalist ideas expressed by people such as the Jesuit Herbert Thurston in the early years of the twentieth century, decided the candles were merely extiguished as dawn was approaching. So there is now the spectacle in the new rite service of extinguishing candles at a service often starting at 10:00am! The definitive work by A.J. MacGregor, 'Fire and Light in the Western Triduum', Alcuin Club Collection 71, 1992 demonstrates that Tenebrae was never celebrated in the daylight hours.

The altar is vested in violet antependia and the Blessed Sacrament removed if It is present on the choir altar. The altar cross is veiled in violet and the candlesticks, the plainest set used on Good Friday, have six lighted candles of unbleached wax.

In Rome Tenebrae in the Papal Chapel was celebrated very early so the rays of the setting sun would pass through a window of the Sistine Chapel. The Caeremoniale Episcoporum mentions Tenebrae starting progressively later each day of the Triduum. In practice the service 'works best' if it at least ends in near darkness.

In the sanctuary in about the place where the Epistle is sung is placed the Tenebrae hearse. The hearse, for the Roman rite, bears fifteen lighted candles of unbleached wax. The choir enters, seniores ante inferiores, take their places and kneel to say Aperi, Domine. When the choir rises the sign of the Cross is made as the cantors intone the first antiphon of Mattins, Zelus domus tuae. This is sung in full and then the first psalm Salvum me fac, Deus intoned. At the end of the psalm (there is no Gloria Patri during the Triduum) the lowest candle on the Gospel side of the hearse is extinguished. Before the 1911-13 reform the chant books had a special cadence at the end of each psalm, a drop of a fourth, which presumably was an audible indication for the acolyte to extinguish a candle. Then the next antiphon is sung with its psalm etc. After the first three psalms there is a versicle and response and then all stand for a silent Pater noster. During the Triduum there are no absolutions and blessings at Mattins. The psalms of Mattins for Tenebrae on Mandy Thursday are really the first nine of the twelve ferial psalms from the pre-Pius X Breviary for Mattins. In the reformed Breviary they appear 'proper' but are in fact the ancient practice. They are: I nocturn, 68, 69, 70; II nocturn, 71, 72, 73; III nocturn, 74, 75, 76.

Then follows the Lamentations of Jeremy the Prophet as first nocturn lessons. These are based on a Hebrew acrostic. The first verse thus begins with 'Aleph'. The verses have several special tones in plainsong and have been set to polyphony by various composers. The lessons are sung from a lectern medio chori. A responsory follows the first lessons as usual at Mattins. After the third responsory the second nocturn begins and has lessons from St. Augustine on the psalms. The third nocturn has lessons from St. Paul to the Corinthians on the foundation of the Holy Eucharist. At Tenebrae the Hebodomadarius does not chant the ninth lesson. At the end of Mattins the Tenebrae Hearse has five candles exstinguished on the Gospel side and four on the Epistle side with six remaining lit candles.

Lauds follow immediately. The psalms sung at Lauds are Pss. 50, 89, 35, Cantemus Domino, 146. After each psalm of Lauds a further candle is extinguished so that after the last psalm only the candle on the summit of the hearse is still alight. After the last antiphon is repeated a versicle and response follow. Then the antiphon on the Benedictus is intoned, for Maundy Thursday this is Traditor autem dedit eis signum, dicens: Quem osculatus fuero, ispe est, tenete eum. The concept of the betrayal of Judas is key to the day. The plainsong for the Benedictus is the haunting tone 1g. During the last six verses each of the altar candles is exstinguished beginning with the outside candle on the Gospel side. All other lamps in the church are now also extinguished. During the repetition of the antiphon the MC takes the candle from the hearse and places it on the mensa at the Epistle corner of the altar. All kneel and the choir now sings Christus factus est pro nobis obediens usque ad mortem. During this antiphon the MC hides the lit candle behind the altar. A Pater noster is now said in a low voice by all and then psalm 50, the Miserere is chanted in a subdued voice. This has been adapted by many composers into polyphonic masterpieces, perhaps the most famous being by Allegri. The Miserere was part of the ferial preces of Vespers until 1911-13. After the Miserere the collect Respice is chanted by the Hebdomadarius, still kneeling. Then a strepitus, or noise, is made traditionally by banging books against the stalls. On a practical point it is not a good idea to bang a valuable Holy Week book thus - use a '62 one for that purpose.

After the strepitus the MC brings forth the candle and returns this symbol of the light of Christ to the top of the hearse. It either remains there or is taken by the MC ahead the procession as the choir processes out of the sanctuary.

In the 'restored' rite found in the 'liturgical books of 1962' the symbolism of the service is completely lost as it takes place in broad daylight tomorrow morning, except in Cathedral churches where the Chrism Mass is celebrated. The rubrics in the Ordo Hebdomadae Instauratus could not be more clear, but seems to have little bearing on modern 1962 praxis. The rubric in question reads "Matutinum et Laudes non anticipantur de sero, sed dicuntur mane, hora competenti; in ecclesiis vero, in quibus missa chrismatis celebratur, Matutinum et Laudes anticipari possunt de sero;" What is difficult, if one is ostensibly following the new order about that?

Here is a photograph taken from 'The Tablet' from 1962 advertising services at Westminster Cathedral.

Mattins, and Mattins only, not Lauds, was anticipated at the Cathedral due the the Chrism Mass the following morning - quite what one does with the remaining lit candles on the hearse and altar? Many supporters of the 'Extraordinary Form' like to maintain that Canon Law in force in 1962 still applies to the 'EF'. So why then do we have Tenebrae celebrated this evening in churches which do not have the Chrism Mass celebrated? The Web reveals many celebrations this evening some examples being here, here, and here.

Following the 'liturgical books of 1962' the Miserere is omitted at the end of the service as is the strepitus, except of course, if it is 'What the Vicar likes'.

1 comment:

davidforster said...

I hadn't realised until I saw your post that the Pius XII reforms restored the Chrism Mass. Which just shows how little attention I've been paying to these reforms - as little as possible!

Do you happen to know whether the Chrism mass was the restoration of the ancient texts, or is it a new creation from the mind of Bugnini?

This may be dangerously radical, but I can't see any objection to restoring the Chrism mass - or indeed the mass for the reconciliation of public sinners - provided they are genuine texts rather than fabrications.

Thank you for the photo of Dr Glover's ceremonies. A great shame that they have all come to an end.