Sexagesima Sunday

Sexagesima Sunday, it is a semi-double of the second class. The Sunday is characterised by a very lengthy Epistle, from St. Paul 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. After the collect of the Sunday a commemoration was sung of St. Gabriel of Our Lady of Sorrows. At Compline the Dominical preces were omitted due to the occurring double feast.

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) 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. The 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 sung of St. Gabriel.

At Prime the order of psalmody is Pss. 92, 99 (displaced at Lauds) and the usual first two stanzas of 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 St. Gabriel. 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.

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 a commemoration is sung of St. Gabriel. At Compline the Domincal preces are omitted because of the double feasts commemorated at Vespers.

Following the 'liturgical books of 1962' Mattins is reduced to one nocturn. At Lauds no commemoration is made of St Gabriel. 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. There are no commemorations at either Vespers.

Art: Jerome Nadal

St. Matthias the Apostle

The feast of St. Matthias the Apostle is a Double of the Second Class. St. Matthias was elected by lots (Acts 1:18-26) to take the place left by Judas. Details of St. Matthias' life are scant, but it is believe he preached the Gospel in Judea and then Aethiopia. In leap years St. Matthias is celebrated on the 25th February.

Yesterday the Vigil of St. Matthias was commemorated in the Office of St. Peter Damian with its ninth lesson being read at Mattins and a commemoration at Lauds. At Mass yesterday a commemoration of the Vigil was sung and its Gospel read as the last Gospel. Celebration of the feast began with first Vespers yesterday afternoon. The antiphons Hoc est praeceptum meum etc were sung with the psalms for Vespers (Pss. 109, 110, 111, 112 & 116) from the Common of Apostles. The Common provided the chapter, hymn but the collect was proper to the feast. A commemoration was sung of the preceding Office of St. Peter Damian. At Compline the Dominical psalms were sung.

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 taken from the Acts of the Apostles. In the second nocturn the lessons are from an exposition on the eighty-sixth psalm by St. Augustine. In the third nocturn the homily is taken from a sermon of St. Augustine on St. Matthew'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 Tract Desiderium animae is sung. The Creed is sung and the preface is of the Apostles.

Vespers are of the feast. At Compline the Dominical psalms are sung.

In the 'liturgical books of 1962' the Vigil has been abolished. The feast loses first Vespers and is not commemorated at Vespers of St. Peter Damian, ferial Compline was sung yesterday. 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. In the 'Ordinary Form' of the 1962 rite the feast is celebrated on May 14th.

Art: Wikipedia

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.

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 the Suffrage of the Saints was sung. 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 sung.

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 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 the Suffrage of the Saints is sung.

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 A cunctis, the third collect is chosen by the Dean or Rector. 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 the Suffrage of the Saints is sung. At Compline the Dominical preces are sung.

Following the 'liturgical books of 1962' the Suffrage is omitted at both Vespers and at Lauds. Mattins is reduced to one nocturn. At Prime the arrangement of psalms is Pss. 53, 118(i), 118(ii). At Mass there is only one collect and Benedicamus Domino is supressed in favour of Ite, missa est.

Art: Jerome Nadal

Sixth Sunday after the Epiphany

The Sixth Sunday after the Epiphany is of semi-double rite and the liturgical colour is green. The Gospel pericopes from St. Matthew give the LORD's parable of the mustard seed and the leaven.

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 previous weeks, Suscepit Deus. After the collect of the Sunday a commemoration was sung of the preceding Office of The Seven Holy Founders of the Servite Order. The Suffrage of the Saints was omitted at Vespers as were the Dominical preces at Compline because of the concurrent double feast.

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 Hebrews. In the second nocturn the lessons are from the writings of St. Athanasius against the Arians. In the third nocturn the homily is from St. Jerome's commentary on St. Matthew's Gospel. At Lauds the Suffrage of the Saints is sung after the collect of the Sunday.

At Prime Quicumque and the Dominical preces are sung.

At Mass the Gloria is sung, the second collect is A cunctis, the third collect is chosen by the Dean or Rector. The Credo is sung and the preface is that of the Blessed Trinity.

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

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 no Suffrage at Lauds. At Prime there is neither Quicumque nor Dominical preces. At Mass there is only one collect.

Fifth Sunday after the Epiphany

The Fifth Sunday after the Epiphany is of semi-double rite and its liturgical colour is green. The Gospel pericopes from St. Matthew speak of the parable where the enemy sows cockle seed into the field of good seed.

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 previous weeks, Suscepit Deus. Commemorations were sung of the preceding Office of St. Agatha and of St. Titus and St. Dorothy. The Suffrage of the Saints was omitted at Vespers as were the Dominical preces at Compline because of the concurrent double feast.

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 Timothy. In the second nocturn the lessons are from the writing of St. Augustine on the Apostle. In the third nocturn the homily is, again, from St. Augustine. At Lauds commemorations are sung of St. Titus and St. Dorothy. The Suffrage of the Saints is omitted.

At Prime Quicumque is omitted and the Dominical preces are omitted due to the occurring double feast.

At Mass the Gloria is sung, the second collect is of St. Titus, the third collect is of St. Dorothy. The Credo is sung and the preface is that of the Blessed Trinity.

At Vespers commemorations are sung of the following feast of St. Romuald the Abbot and of St. Titus. The Suffrage is not sung because of the concurrent double feasts 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 a commemoration nor the Suffrage at Lauds. At Mass there is only one collect. St. Titus and St. Dorothy are both omitted this year.

Art: Jerome Nadal

The Purification of the Blessed Virgin Mary

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. Some interesting notes about the penitential origins of the procession of candles can be found on the New Liturgical Movement including a reference to the Bishop of Rome wearing black for the event. 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.

Candlemass Day was the traditional day for taking down the Christmas decorations in England and other northern lands. It appears that the greenery used for Christmas was exchanged for other evergreen branches, notably box. A poem by the seventeenth century Robert Herrick runs:

Down with rosemary and bays,
Down with the mistletoe;
Instead of holly, now upraise
The greener box, for show.
The holly hitherto did sway,
Let box now domineer
Until the dancing Easter Day
Or Easter's eve appear.

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 is proper to the feast and the Office hymn Ave, maris stella. The antiphon on the Magnificat is proper to the feast Senex Puerum portabat etc. 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. 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. 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.)

(Celebrant and ministers in planetis plicatis at St. Clement's Church, Philadelphia)

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: The Hypapante from the interesting website of Holy Trinity Orthodox Church, Laguna, Philippines.