Time is running out - to sing Vespers!

Vespers today marks the start of the proper Lenten Office. Anciently Lent began on the first Sunday with Ash Wednesday and the following three days added later. The Office on Ash Wednesday and the following days is really that of Septuagesima, with the same hymns, with the addition of the ferial preces.

Today, and for the rest of Lent with the exception of Sundays, Vespers are not sung at the usual time of late afternoon but sung before lunchtime. A rubric in the Spring volume of the Breviary, before first Vespers of the first Sunday of Lent states:

On this day, and thereafter until Holy Saturday, except on Sundays, Vespers are said before the principal meal at midday, even on Feasts.

This practice, much criticised by the reformers of the twentieth century Liturgical Movement, was popularly associated with the practice of fasting. However, a contrary view, and one I share, would be that the practice represents a symbolic inversion of time as a consequnce of the Fall, with the restoration of 'normality' with the victory of the LORD at Easter. The practice is not confined to the Roman (or other Western rites) as it is found in the East too. In the Slav-Byzantine typicon Vespers in the morning are prescribed not only in Lent but on many other penitential days too.

At Vespers the antiphons and psalms of Saturday are sung. The chapter Fratres: Hortamur vos, is proper and the Lenten hymn Audi, benigne Conditor is sung. The versicle and response, Angelis suis and Ut custodiant are used until Passiontide. The Suffrage of the Saints is sung after the collect of the day. At Compline the Dominical preces are sung.

Quinquagesima Sunday

Quinquagesima Sunday is a semi-double of the second class.

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 the 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 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 Quinquagesima Sunday as are the antiphon at the Benedictus and collect. A commemoration is made of St. Peter's Chair at Antioch and of St. Paul the Apostle.

At Prime the order of psalmody is that used when the second schema of Lauds is sung, Pss. 92, 99 (displaced at Lauds) and the usual first two stanzas of 118. The Dominical preces are not sung because of the occuring double feast. At all the Hours the antiphons and chapters are proper to Quinquagesima Sunday.

In Mass there is no Gloria, the second collect is of St. Peter, the third of St. Paul, a Tract is sung after the Gradual, the Credo is sung , the Preface is of Sunday and Benedicamus Domino is sung as the dismissal. The Gospel from the feast of St. Peter's Chair at Antioch is read as the last Gospel.

At Vespers the antiphons and psalms are those used on Sundays, the chapter is proper as in the antiphon at the Magnificat. Commemoration is made of the following feast of St. Peter Damian, St. Peter and St. Paul. At Compline the Domincal preces are not sung because of the occurence of double feasts.

Following the 'liturgical books of 1962' mattins is reduced to one nocturn. At Lauds a commemoration is made of St. Peter and St. Paul with but one antiphon (of St. Peter) and the collects joined under one conclusion. At Prime the arrangement of psalms is Pss. 53, 118(i). At Mass a commemoration is made of St. Peter and St. Paul with their collects joined under one conclusion. Benedicamus Domino is supressed in favour of Ite, missa est and there is no proper last Gospel. At Vespers no commemorations are made.

Art: Jerome Nadal

Resumed Magnificat antiphon

Today's Office offers an example of a resumed Magnificat antiphon in Septuagesima, which only occurs in some years.

Considering the Office in general for today first, it is a feria in Sexagesima week and of simple rite. At Lauds the ferial (second) schema of psalms is sung, after the collect of the preceding Sunday the Suffrage of the Saints is sung. At Prime ps 97 is added to the usual three psalms, the chapter is the ferial Pacem and the Dominical preces are sung. At Mass, as on the preceding Sunday but without the Tract and Credo the second collect is A cunctis, the third collect chosen by the celebrant or Dean and Benedicamus Domino sung as the dismissal.

At ferial Vespers the psalms appointed for Thurday are sung. A rubric in the Breviary after Vespers on Wednesday gives special instructions for today and tomorrow:

"If the aforesaid Antiphons at the Magnificat cannot be said on the preceding Ferias, and Vespers on the following Thursday and Friday are of the Feria, the last one of those which have been passed over is said; otherwise, if all have been said, it is taken from the Psalter."

On Monday Vespers were ferial and the prescribed antiphon at the Magnificat sung, on Tuesday Vespers were first Vespers of St. Simeon and on Wednesday they were, again, ferial. This means that the antiphon prescribed for Tuesday Semen est is sung this evening in place of Fecit Deus from the Psalter. Of course the antiphon gives the tone for the canticle and so the Magnificat this evening is sung to tone 3a rather than tone 7c as would have been the case if Fecit Deus had been used. The Suffrage of the Saints is sung and at Compline the Dominical preces are sung.

There is, unfortunately, a 'typo' in the Ordo as Semen est is the antiphon from Tuesday not Wednesday as printed. Profound apologies to readers for that. The entry should read "(ant ad Magn: Semen est de fer III...)"

A resumed Magnificat antiphon can now only occur in the Universal Kalendar today as Friday's Vespers in both Septuagesima or Sexagesima weeks cannot be ferial as, in the absence of a feast of semi-double or greater on Saturday, Friday's Vespers will be of the BMV Office on Saturdays.

The rubric affecting the resumed antiphon was excised in the 1955 changes. In the 'liturgical books of 1962' the Suffrage of the Saints is omitted at Lauds and Vespers, at Prime the displaced psalm is not added and the festal Regi is sung as the chapter and the Domincal preces are omitted. At sung Mass there is only one collect and Ite, missa est replaces Benedicamus Domino. At Vespers the antiphon Fecit Deus is sung. There are no preces at Compline.

The prayer Fidelium

Today is a feria in Sexagesima week and of simple rite. In the ferial Office the 'second scheme' of psalms at Lauds is sung (in effect the old ferial Lauds before the 1911-13 reform with some 'tweaking') and the Suffrage of the Saints is sung. At Prime a fourth psalm, Ps.46, is added that was displaced by the Miserere at Lauds. The Dominical preces are sung at Prime and the chapter is that used on ferial days, Pacem.

At Mass the texts of the Sunday are used but the Tract and Credo are not sung. The second collect is A cunctis, the third collect Fidelium for the Dead and the fourth collect one chosen by the celebrant or Dean.

Ferial Vespers have the Suffrage of the Saints and Dominical preces are sung at Compline.

The prayer Fidelium is added to the prayers prescribed by the rubrics, always in the penultimate place, on certain days. Outside November, Lent and Paschaltide Fidelium is sung on the first ferial day of each month for the souls of all the faithful departed. Outside Lent and Paschaltide it is also sung on any Monday which is ferial. Fidelium is not said, following the 1911-13 reform, if any of those days have an occuring Vigil or resumed Sunday Mass. In Conventual Churches the Chapter Mass is a Requiem on the first day of each month as above and may be a Requiem on the specified Mondays.

Fidelium Deus omnium Conditor et Redemptor, animambus famularum famularumque tuarum remissionem cunctorum tribue peccatorum: ut indulgentiam, quam sempet optaverunt, piis supplicationibus consequantur.

O God the Creator and Redeemer of all the faithful, to the souls of Thy servants and Thy handmaidens grant the pardon of all their sins, that, through are devout prayers, they may rejoice in the full forgiveness for which at all times they have hoped.

Not surprisingly the prayer Fidelium is not said on these days following the 'liturgical books of 1962'. However on the first 'IV class feria' of each month outside of Christmastide, Paschatide and November a Conventual Mass would be a Requiem but without the prayer Fidelium. In the Office today the Suffrage is omitted at both Lauds and Vespers, at Prime the fourth psalm is not added and the chapter is always the festal Regi saeculorum . The Dominical preces are omitted at Prime and Compline and at Sung Masses there is only one collect permitted.

Sexagesima Sunday

Sexagesima Sunday is a semi-double of the second class.

At Mattins, as last Sunday the antiphons and psalms are those used on Sundays. In the first nocturn the lessons are from Genesis and 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 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. A commemoration is made of SS Faustinus and Jovita. The Suffrage of the Saints is sung.

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

In Mass there is no Gloria, the second collect is of SS Faustinus and Jovita, the third collect is A cunctis, a Tract is sung after the Gradual, the Credo is sung , the Preface is of Sunday and 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. The Suffrage of the Saints is sung. At Compline the Domincal preces are sung.

Following the 'liturgical books of 1962' mattins is reduced to one nocturn. At Lauds no commemoration is made of SS Faustinus and Jovita and there is no Suffrage of the Saints. At Prime the arrangement of psalms is Pss. 53, 118(i), 118(ii), there are no preces. At Mass there are is only one collect and Benedicamus Domino is supressed in favour of Ite, missa est. At Vespers the Suffrage of the Saints is not sung and there are no preces at Compline. Looking at two sites offering 1962 liturgy 'on line' today neither can get the psalms for Prime correct which probably says a lot about '1962-ism'.

As mentioned in the posting for Septuagesima Sunday the choir dress of Cardinals and Bishops changes to mourning dress in Septuagesima. The simplification and diminution of prelatial dress began in the 1950s and was completed in the late 1960s when the practice of wearing mourning ceased. Interestingly, mourning dress for prelates was still observed in 1962 yet no prelate using that rite, or variant upon, seems to dress according to the ceremonial in force then.



This picture, captured from this morning's highly recommended live web stream from St. Gertrude the Great Church , shows Bishop Daniel Dolan dressed absolutely correctly in black mantelletum with violet facings. Note that the violet zuchetto and biretta are not changed.

Art(Top): Jerome Nadal

Septuagesima Sunday

Today is Septuagesima Sunday, its rank is semi-double of the second class. The liturgical mood becomes more sombre with first Vespers of Septuagesima. After the festivities of Christmas and Epiphany the mood becomes more sober but not yet as penitential as Lent itself. Although the colour of the season is violet the ministers at Mass do not wear folded chasubles but unusually violet dalmatic and tunicle for these three Sundays. The organ is still played until Ash Wednesday. From Septuagesima until Holy Saturday the dress of some prelates changes. Cardinals 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 piano. The black choir cassock has a train, like the violet one, and the mozzeta or mantelleta is faced in violet.

In the Office some elements are the same as for the 'green' Sundays. A notable exception is that after Deus in adjutorium etc Alleluia is replaced by Laus tibi Domine Rex aeterne gloriae. At Mattins the invitatorium is Praeoccupemus as on preceding Sundays and the hymn Primo die. The antiphons and psalms are as on previous 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 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. (In the Tridentine Breviary the arrangement was Pss. 50, 117, 62-66, Benedicite, 148-149-150.) The antiphons at Lauds are proper to the Sunday as are the versicle after the hymn Aeterne, chapter, antiphon at the Benedictus and collect. A commemoration is made of St. John of Matha.

At Prime the order of psalmody is again changed. The Pss. are 92, 99 (displaced at Lauds) and the usual first two stanzas of 118. (In the Tridentine Breviary the arrangement would have been 53, 92, 118(1), 118(ii) and Quicumque.) The Dominical preces are not sung because of the occuring double feast. At all the Hours the antiphons and chapters are proper.

In Mass there is no Gloria, the second collect is of St. John of Matha, a Tract replaces the Alleluia after the Gradual, the Credo is sung and the Preface is of Sunday. Following the general rule as the Gloria is not sung Benedicamus Domino is sung as the dismissal. As noted about the ministers wear violet dalmatic and tunicle.

At Vespers the antiphons and psalms are those used on Sundays, the chapter is proper as in the antiphon at the Magnificat. A commemoration is made of the following Office of St. Cyril of Alexandria, of St. John of Matha and St. Apollonia. At Compline the Dominical preces are not sung.

Following the 'liturgical books of 1962' mattins is reduced to one nocturn. At Lauds no commemoration is made of St. John of Matha. At Prime the arrangement of psalms is Pss. 53, 118(i), 118(ii). At Mass there are no commemorations and Benedicamus Domino is supressed in favour of Ite, missa est. At Vespers no commemorations are made.

Art: Jerome Nadal

Anticipated Fifth Sunday after Epiphany

Today is the anticipated Fifth Sunday after the Epiphany. It is of semi-double rite.

In order to minimise the number of Sunday's omitted in the annual cycle this year the Fifth Sunday is anticipated with all the privileges of a Sunday as tomorrow is Septuagesima Sunday. Yesterday at Vespers, although the ferial psalter was used, the collect was from the Sunday and the Vespers were priviliged in concurrence with the double feast of St. Titus. A commemoration of St. Titus and St. Romuald was made.

At Mattins the psalms of Saturday are used but in the first nocturn the first lesson is the Incipit of the First Epistle to Timothy (from the fifth Sunday), the second lesson in the Incipit from the Second Epistle to Timothy (from the Tuesday after the fifth Sunday) and the third lesson the Incipit from the Epistle to Titus (from the Thursday after the fifth Sunday), with the responsories of the Sunday. The lessons in the second nocturn are a Sermon of St. Augustine and in the third nocturn are a homily from St. Augustine on the parable of the sower. At Lauds the psalms of Saturday are sung but the antiphon at the Benedictus and the collect are of the Sunday. At Prime the chapter is Regi saeculorum as used on Sundays and feasts and in the Martyrology the first entry read is Dominica in Septuagesima etc. At the other Little Hours the collect of the Sunday is sung.

At Mass the Gloria is sung, a commemoration of St. Romuald is made. The Creed is sung and the Preface is that of Sunday.

Vespers are of Septuagesima Sunday celebrated in violet vestments. A commemoration of tomorrow's occuring Office of St. John of Matha is made and of St. Romuald. When the cantors chant Benedicamus Dominio two Alleluia's are added and also added the response Deo gratias. Then until Holy Saturday there is no Alleluia in the Roman Office. At Compline and at all Hours until the Triduum after Deus in adjutorium etc. Alleluia is replaced by Laus tibi Domine Rex aeterne gloriae. The English Jesuit Herbert Thurston in his work 'Lent and Holy Week' gives several examples of eccentric symbolic burials of the Alleluia (pp. 29 - 32.)

In the 'liturgical books of 1962' the fifth Sunday is not anticipated and so the liturgy is entirely different. On Friday Vespers were of St. Titus without any commemorations. Today the feast of St. Romuald reduced to a third class feast. At Mattins the lessons of the Saturday after the fourth Sunday are read as first and second lesson. At Mass the Gloria is sung. Vespers are of Septuagesima without any commemorations.

Art: Jerome Nadal

The Purification of the BVM - Candlemass

The Feast of the Purification of the BVM is a double of the second class. The feast is known in English-speaking countries generally as Candlemass as before Mass candles for use throughout the year ahead are solemnly blessed.

The liturgical colour of the day is white but violet is used for the blessing of candles and procession. The use of violet is based on an ancient Roman procession on this day older than the celebration of the feast. If the feast is transferred the blessing of candles still takes place on the 2nd February e.g. if Septuagesima Sunday falls on that day.

The Office is proper. Mattins has nine lessons and three nocturns. At Lauds the Dominical psalms are used and at the Hours those used on feasts. The hymns of Iambic metre are sung to a melody used for feast of the BVM and have the Doxology, Jesu tibi sit gloria. At Prime in the short responsory the versicle Qui natus es de Virgine is sung and the short lesson is of the feast, Et placebit.

After Terce the blessing of candles takes place. The celebrant is vested in a violet cope and the ministers in folded chausubles. The altar is vested in violet and 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 candle are censed. Candles are then distributed while the antiphon Lumen ad revelationem is sung interpolated into the canticle Nunc dimittis. At the conclusion of this the antiphon Exsurge, Domine is sung with a Doxology. After the distribution the celebrant returns with the ministers to the Epistle corner and chants Oremus. If the feast falls after Septuagesima then the deacon sings Flectamus genua and the sub-deacon Levate. The celebrant then sings the collect Exaudi. The procession then takes place 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 and Credo are 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 and from the beginning of the Canon until after the distribution of Communion. Vespers are of the feast. From Compline the Marian antiphon changes from Alma, Redemptoris to Ave, Regina etc.

In the 'extraordinary form' of the modern Roman liturgy whilst mattins and lauds have festal psalmody at the Little Hours psalmody is from the ferial psalter. Although the versicle Qui natus is sung the short lesson at Prime is of the season, rather than of the feast, and the Doxology in honour of the BVM is omitted. At the blessing of candles white vestments are used. The five collects of blessing have the usual 'long conclusion' omitted, 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.

The photograph, showing the beginning of the service of blessing of candles (clearly showing the ministers wearing folded chasubles), is one of many on the webpage of St. Clement's Church an Anglican parish clearly more interested in the traditional Roman liturgy than 1962 groups.

Fourth Sunday after the Epiphany

Today is the fourth Sunday after the Epiphany, it is of semi-double rank. The Gospel at Mattins and Mass is from St. Matthew and relates the LORD calming the angry sea and raging wind.

At Vespers on Saturday a commemoration was made of the preceding Office of St. John Bosco and of St. Ignatius of Antioch Bishop and Martyr. As both commemorated Office are of double rite the Suffrage of the Saints was not sung nor were there Dominical preces at Compline. As on all semi-double Sundays Mattins has three nocturns and nine lessons. In the first nocturn the beginning of St. Paul's letter to the Philippians is read, the second nocturn lessons are taken from the writings of St. Gregory the Great and the homily in third nocturn is from St. Jerome.

A commemortion of St. Ignatius is made at Lauds. One of the consequences of the 1911-13 reform was the effective loss of the Tridentine Sunday Office. Hitherto the Dominical Office and the Festal Office were distinct. The Dominical Office was considerably longer with twelve psalms in the first nocturn, the Dominical preces being sung at Prime and Compline and the Athanasian Creed, Quicumque vult, always being sung at Prime. Prior to 1911-13 a double feast outranked the Sunday and so the latter would be commemorated. With the revision doubles were commemorated in the Sunday Office but this then lost its distinct features of the longer Mattins, the Dominical preces being sung and Quicumque being omitted when doubles were commemorated and always omitted in Advent, Septuagesima, Lent and the Sundays of Paschaltide.

In Mass the Gloria is sung, a commemoration is made of St. Ignatius, the Creed is sung and the Preface is that of Sunday. The texts of the introit, gradual, offertory and communion verse are those of the third Sunday after the Epiphany which are also used for the fifth and sixth Sundays, if they occur before Septuagesima.

Vespers are first Vespers of the Purification of the BVM with a commemoration of the Sunday and St. Ignatius. Hymns of Iambic metre have a Doxology in honour of the BVM, Jesu tibi sit gloria, and are sung to a special melody.

In the 'liturgical books of 1962' the usual excisions are made: no commemoration is made of either St. John Bosco or St. Ignatius, the latter being entirely ignored this year. Mattins is reduced to one nocturn. No commemoration is made at Lauds or Mass. Second Vespers of the Sunday are sung without any commemoration of the Purification and hymns of Iambic metre lose their special Doxology and tone.

Art: Jerome Nadal

Practicalities: Sunday Prime - A dissection (2)

Continuing the dissection of the Office of Prime we will consider today the Office of Prime for the Fourth Sunday after the Epiphany. What will be noticeable is the fixed character of much of Prime.

(Aperi, Domine;)

Pater noster, Ave Maria & Credo (said inaudibly);

Deus in adjutorium.., Domine, ad adjuvandum..., Gloria Patri..., Sicut erat..., Alleluia (or Laus tibi... in Septuagesima and Lent);

The hymn at Prime is (always) Jam lucis orto sidere.

After the hymn the fragment of the first antiphon, Alleluia, from the Dominical psalter (Dominica ad Primam) is sung as far as the asterisk. Then Psalm 117, Confitemini Domino.... At the end of the psalm the Doxology is sung but the antiphon is NOT repeated here. Instead the next psalm fragment 118(i) is intoned Beati immaculati in via.. then its Doxology and then the third psalm fragment 118(ii) Retribue servo tuo then its Doxology and then the antiphon Alleluia, confitemini Domino quoniam in saeculum misericordia ejus, alleluia, alleluia is sung in full. The Athanasian Creed is omitted due to the occuring double feast of St. Ignatius of Antioch.

After the singing of the antiphon the chapter, Regi saeculorum is sung, the choir responding Deo gratias, followed by the short responsory Christe, Fili Dei vivi... then the versicle Exsurge, Christe.. and its response Et libera nos..

Then, again due to the occuring double feast the Dominical preces are omitted and after the short responsory the collect Domine, Deus omnipotens... Then after a greeting Benedicamus Domino is sung followed by Deo gratias.

Then, in the full Office (although often omitted in private) the Martyrology is read. In the Martyrology the following day's office is always announced (with the exception of anticipated Vigils). Again taking today as an example: Quarto Nonas Februarii. Luna sexta. Purificatio Beate Mariae Virginis, quae a Graecis Hypapante Domini appellatur. Romae via Salaria etc. etc. At the end of the list of entries Et alibi aliorum plurimorum sanctorum Martyrum et Confessorum, atque sanctarum Virginum with the Choir responding Deo gratias.

The versicle Pretiosa.. and its response, Mors Sanctorum ejus, is followed (without the usual Oremus) by the collect Sancta Maria... Deus in adjutorium and its response is then sung three times. A Doxology is then sung followed by Kyrie...Christe...Kyrie... a secret Pater noster and further short series of versicles and responses a second Doxlogy and the collect Dirigere et sanctificare... The cantor then asks a blessing Jube, domne benedicere, the Hebdomodary responds with Dies et actus... and the cantor reads the short lesson Dominus autem Dirigat.....(of the season) ending with Tu autem, Domine, miserere nobis and Deo gratias.

Concluding the Hour of Prime Adjutorium nostrum... and its response then Benedicite and its response Deus and the blessing Dominus nos benedicat... Amen. On a Sunday Terce would normally follow immediately followed by the blessing of salt and water, Asperges ceremony and Mass.