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.
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There are two so-called ``mass centres`` in my town that observe LXII rubrics, more or less. One is run be SSPXers, and the other by FSSPers. The SSPXers did not celebrate the feast of the Most Precious Blood, as you noted, but curiously the FSSPers did, on Saturday.
A 1962-user friend of mine told me firecely that the Precious Blood was on Saturday; I was keeping the Visitation.
"Behold how good and joyful a thing it is brethren to dwell together in unity !"
A.R.
In 1962land Saturday was still the Visitation.
Rubric '95' states that if two feasts of the same Person occur then the higher rite is kept i.e. the Sacred Heart and the other omitted.
Rubricarius said: ``In 1962land Saturday was still the Visitation``
And yet we are mindful that 1962land is quite a funny place:
http://www.stanthonyscalgary.com/documents/bulletins/bulletin110626.pdf
Anonymous,
A very funny place indeed!
Rubric '96' clearly states that I class feasts are transferred to the first day that is not a I or II class with exceptions for the feast of the Annunciation and All Souls' Day: these people don't even follow the liturgical books they make so much of.
Anonymous 3 July 2011 09:21 are you sure that the SSPX " mass centre " observes the 1962 rubrics? How can they when they have the 2nd Confiteor in their Masses?
Best wishes!
To my questioner RE rubrics, I did say that both the SSPX and FSSP in my town observed LXII rubrics "more or less". Reciting the second Confiteor and making reverences to the crucifix at the Holy Name are notable exceptions, rather than the rule. As the honourable Rubricarius insightfully observed, these people appear to do as they please; consistency is apparently a lesser virtue.
On OCTAVES
As we are now at the Octave day of the Sacred Heart might I ask about the ranks of octaves?
In a previous conversation I think I understood you to have said that before 1911, ranks were not indicated, and that all octaves applied the colour of the feast to the Sundays within them.
So, can I ask, did this apply even to the Simple Octave of S Lawrence? The modern definition of a simple octave is that there are no days within it except the octave day.
I could see how this situation arose. One can see that the Christmass Octave needed to accommodate the major feast days within it, but how odd to think that the rule about the First rank Octaves of Easter and Whitsun appearing to be of the same nature.
Did the breviary just make references and rules and in 1911, general principles were extrapolated (horrible word) and the idea of three ranks of privileged octaves conceived, or was the idea around, and somehow established by the rubricists, before that?
I appreciate there is a lot of history involved. Can you provide an idiots's guide (to this idiot) in a shortish space?
Thanks
Anonymous,
Pre-1911, or to be precise, pre-1913 and the motu proprio Abhinc duos annos, basically Octaves were Octaves.
The Octave of St. Lawrence was no different to any other Octave and days within it were of semi-double rite and the Octave Day a double. On Sunday falling within that Octave (if a double feast didn't occur) then the colour of the Sunday would have been red.
The Breviary (R.G. VII) and Missal gave directions as to the celebration of Octaves. The Octaves of Pascha and Pentecost did not allow any feast to be celebrated within them. The Octave of the Epiphany allowed only a DICl, the Octave of Corpus Christi allowed the celebration of double feasts etc. The Octaves of Pascha, Pentecost, Christmas, the Epiphany, Corpus Christi and the Ascension behaved like 'modern' privileged Octaves in that the Office of the Octave was said on the Sunday (i.e. nine psalms at Mattins etc). In other Octaves the Sunday Office was said, i.e. eighteen psalms etc. The Tridentine Rite blog on Sunday will have the example of Sunday within the Octave of St. John the Baptist.
With regards to the Octave of the Nativity it appears that feasts, the Comites Christi, were celebrated in proximity to the Nativity before the Octave developed so its arrangement was slightly different to other Octaves.
The 1913 changes rationalised the system. Octave Days gained rank and became greater-doubles. However the creation of Simple Octaves basically all but ended the Octaves for St. Stephen, St. John, the Holy Innocents, St. Lawrence and the Nativity of the BVM. Their absolute destruction came of course in 1955.
Does that help?
.
Dear Rubricarius,
Yes, it does indeed. Many thanks for this.
I think this will explain why an old English (musical) Vesperal I have gives a build –up of commemorations of the comites , ie so that on S Thomas’s Day, ALL the feasts of the preceding week are commemorated, not just Xmass and the preceding at first vespers. I presume this Anglo-Catholic Book was following the Sarum Breviary, even though I am fairly sure its publication came after 1912. As you described, each feast would have been commemorated on each day of its own Octave, which each indeed, then had.
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