Pentecost Sunday

Whitsun, the feast of Pentecost, is one of the greatest feasts in the Liturgical Year ranking next only to Pascha and, like the Queen of Feasts, is a Double of the First Class with a privileged Octave of the first order.

After the beautiful ceremonies of the Vigil yesterday morning First Vespers were sung in the afternoon. On this great feast the rubrics require the most solemn celebration of Vespers with the Hebdomadarius assisted by six pluvialistae in pariti. The solemn tone of Deus, in adjutorium is sung at Vespers, Mattins and at Lauds. The antiphons, Cum complerentur dies Pentecostes etc are proper and sung with psalms 109, 110, 111, 112 & 116. During the singing of the hymn, Veni, Creator Spiritus, all kneel during the first verse. All hymns have the Doxology Deo Patri sit gloria, Et Filio, qui a mortuis, Surrexit ac Paraclito, In saeculorum saecula. Veni Creator is sung in tone 8, the other hymns of the Office in tone 1. At Vespers there are no commemorations. At Compline Te lucis is sung as described above and the Dominical preces are omitted for the Octave.

Mattins for the feast, and Octave, is like Pascha in only having one nocturn of three psalms and three lessons. The invitatory is Alleluia, Spiritus Domini replevit orbem terrarum, Venite adoremus Alleluia. The Office hymn is Jam Christus astra ascenderat. The antiphons Factus est etc are sung with psalms 47, 67 & 103. The lessons are from a homily of St. Gregory the Great on St. John's Gospel. At Lauds the antiphons, Cum complerentur dies Pentecostes etc, are the same as at Vespers and are sung with the Dominical psalms (Pss. 92, 99, 62, Benedicite & 148). The Office hymn is Beata nobis gaudia. There are no commemorations.

At Prime the festal psalms are sung (Pss. 53, 118i & 118ii)under the antiphon Cum complerentur. In the short responsory the versicle Qui sedes ad dexteram Patris, alleluia, alleluia is sung. The short lesson is Judaei quoque. At Terce instead of the usual hymn Nunc Sancte nobis the hymn Veni Creator is sung as it was at the third hour the Holy Ghost descended on the Apostles, as a Vespers the first verse is sung kneeling.

At Mass the Vidi aquam is sung for the last time this year and the aspersion takes place with Baptismal water taken after the blessing of the font yesterday (but before the infusion with Chrism!) The Gloria is sung and there is only one collect. After the Alleluia the beautiful sequence Veni, Sancte Spiritus is sung. The Credo is sung. The preface, Communicantes and Hanc igitur are proper to the feast and used throughout the Octave. According to the rubrics of the Gradulae four cantors lead the singing during Mass. In some places, particularly France, the practice found in so many medieval uses is followed where on great feasts the cantors wear copes and the Crucifer and acolytes tunicles.

At Second Vespers the antiphons Cum complerentur dies Pentecostes etc are sung with the Dominical psalms. The versicle and response and antiphon on the Magnificat are proper to Second Vespers. There are no commemorations.

Following the 'liturgical books of 1962' the hymns of Compline, Prime, Sext and None are sung to the solemn tone but do not have the Pentecost Doxology. The antiphons at the Little Hours are doubled.

Sabbato in Vigilia Pentecostes - The Pentecost Vigil

The Vigil of Pentecost is a semi-double Vigil of the first class. No feast may be celebrated on this day. The ceremonies that take place before Mass are similar to those of Holy Saturday and are closely linked to the historical praxis of conferring baptism at Pentecost.

The liturgical colour of the Office is white. At Mattins the invitatory, hymn, antiphons and psalms are all as on the feast of the Ascension except the antiphons are not doubled. The lessons in the first nocturn are the Incipit of the Epistle of the Apostle Jude. In the second nocturn the lessons are from a discourse of St. Augustine to catechumens on the Creed - note the baptismal connection. In the third nocturn the lessons are taken from St. Augustine's tracts 74 & 75 on St. John's Gospel. The eighth responsory is of the Sunday within the Octave of the Ascension, Si enim etc. The Te Deum is sung.

At Lauds the antiphons Viri Galilaei etc are sung with the Sunday psalms (92, 99, 62, Benedicite & 148). The chapter, hymn antiphon on the Benedictus and collect are as on the Sunday within the Octave of the Ascension but the Octave is not commemorated. Commemorations are sung of St. Philip Neri and St. Eleutherius.

On Saturday morning, before the Horae Minores, the altar is vested in festal red, then covered with violet and then white antependia. The altar candles are lit. At the Little Hours the hymns are sung with the Doxology of the Ascension, Jesu tibi sit gloria, Qui scandis super sidera etc, sung to Tone4. At Prime the antiphon Viri Galilaei is sung with psalms 53, 118i & 118ii. The first entry in the Martyrology is that of the great feast of Pentecost, Dies Pentecostes, quando Spiritus Sanctus Jerosolymis super discipulos igneis linguis advenit. At the other Hours the antiphons from Lauds are sung with the Dominical psalms. After None the candles are extinguished and the white antependium is removed.

The celebrant in violet chasuble, assisted where possible by deacon and subdeacon in violet folded chasubles, comes to the altar preceded by acolytes who do not bear candles. The celebrant kisses the altar at the centre and goes to the epistle corner. The celebrant begins reading, in a low voice, the first of six prophecies at the Epistle corner, the ministers stand as at the introit of Mass. Meanwhile a lector comes to a lectern in the middle of choir accompanied by the 2nd MC, reverences the altar and choir and then chants the first prophecy. The celebrant and ministers may sit after reading the prophecy returning to the altar as the lector finishes chanting the same. After the prophecy has been sung the celebrant sings Oremus, but unlike Holy Saturday without Flectamus genua and Levate as it is Paschaltide, and sings the first collect Deus, qui in Abrahae. The collects are proper to the Vigil and, again, are rich with baptismal references.


(The photographs are from the website of Saint Gertrude the Great church in Ohio, USA shewing their 2010 Pentecost Vigil. They were, I believe, the first photographs of the ceremonies of the Vigil of Pentecost to appear on the Web.)

Where resources permit the six prophecies are sung by lectors in ascending order of seniority but for most celebrations they will be sung by the same or by a couple of lectors. The prophecies and collects are:

Prophecy 1: Genesis XXII: 1- 19 (Holy Saturday 3rd prophecy) In diebus illis: Tentavit Deus Abraham… Collect 1: Deus, qui in Abrahae...; Prophecy 2: Exodus XIV: 24-31, XV: 1 (Holy Saturday 4th prophecy) In diebus illis: Factus est in vigilia matutina... This is followed immediately by the tract Cantemus Domino and then Collect 2: Deus, qui primis temporibus... Prophecy 3: Deuteronomy XXXI: 22 -30 (Holy Saturday 11th prophecy) In diebus illis: Scripsit Moyses canticum ... followed by the tract Attende, caelum then Collect 3: Deus, glorificatio fidelium...; Prophecy 4: Isaiah IV: 1 – 6 (Holy Saturday 8th prophecy) Apprehendent septem mulieres..., the tract Vinea facta est... and Collect 4: Omnipotens sempiterne Deus...; Prophecy 5: Baruch III: 9 – 38 (Holy Saturday 6th prophecy) Audi, Israel, mandata vitae... Collect 5: Deus, qui nobis...; and Prophecy 6: Ezechiel XXXVII: 1-14 (Holy Saturday 7th prophecy) In diebus illis: Facta est super me... and Collect 6: Domine, Deus virtutum...

During the sixth prophecy, if there is a font, the acolytes light their candles on the credence table. A server lights the Paschal Candle and then holds it near the credence. The celebrant goes to the sedilia and removes the chasuble and maniple and puts on a violet cope. The ministers remove their maniples. A procession is now formed. The Paschal Candle bearer leads followed by Crucifer between acolytes. The choir sings Sicut cervus as the procession heads to the Baptistery.


At the entrance to the Baptistery the collect Concede, quaesumus is sung (as opposed to Omnipotens sempiterne Deus that is sung on Holy Saturday). Everything then is done to bless the font as on Holy Saturday with the solemn blessing of the water and infusion with Chrism. The Paschal Candle is plunged three times into the waters of the font. Before the infusion with Chrism everyone in the church is aspersed, as on Holy Saturday, and the blessed water is reserved for use at the Vidi aquam tomorrow. Where there are catechumens the baptisms now take place. During the blessing of the font cushions are laid in the sanctuary for the celebrant and ministers to prostrate on when they return.


After the blessing of the font the procession reforms and returns to the sanctuary the Paschal Candle bearer leading it. Two cantors begin the Litany as the procession leaves the Baptistery. The petitions are doubled i.e. the cantors sing the petition and response entire and then it is repeated by the choir and people e.g. C: Pater de caelis Deus, miserere nobis; P: Pater de caelis Deus, miserere nobis.

When the procession enters the sanctuary the candle bearer takes the Paschal Candle back to the sacristy and extinguishes it. The Crucifer and acolytes go to the credence. The cantors kneel in the middle of the choir. The celebrant and ministers go to the sedilia and remove their vestments. They then prostrate on the cushions before the altar, all others kneel. After the invocation Peccatores the celebrant and ministers rise and return to the sacristy where they vest in red. Meanwhile servers remove the violet antependium etc and vest the altar for festal Mass. The altar candles are now lit. Where there is no font after the sixth prophecy the cushions are laid on the altar steps and the Litany follows.

As the choir sing Agnus Dei the procession returns to the sanctuary. Mass follows as usual except, like Holy Saturday, it has no introit. During the Gloria the bells are rung. There is only one collect. At the Gospel the acolytes do not carry candles. The Creed is not sung. The communicantes and Hanc igitur are of Pentecost. Unlike the Mass of Holy Saturday the Agnus Dei is sung, there is a communion verse and there is no interpolation of Vespers.


In the afternoon solemn first Vespers of Pentecost are sung.

In the 'liturgical books of 1962' the sacred ceremonies of the Vigil of Pentecost has been excoriated. At Mattins the ferial psalms are used, there is but one nocturn of three lessons, the former third nocturn homily. At Lauds and the Hours the ferial psalms are sung. The prophecies, blessing of the font and Litany are all completely gone. The Vigil ceremonies were supressed in churches where the, then optional, 1952 form of the Easter Vigil was introduced and then universally in 1956 with the New Order of Holy Week. As no one could argue that the time of the Pentecost Vigil were putatively wrong its reason for suppression was clearly lest it reminded the faithful of the traditional Ordo. Mass has the introit added (previously this was only used in private Masses). A commenter and friend noted last year the irony of having a proper Hanc igitur which says "Wherefore we beseech Thee, O LORD, to graciously receive this oblation which we they servants... make to Thee... offering it up in a like manner with those also whom Thou hast been pleased to make to be born again of water and the Holy Ghost" when the ceremonies to which it refers have been nnihilated in the 'ancient' Missal of the 1960s. In the 'Ordinary Form' of the 1962 rite the Pentecost Vigil has been restored (in part at least but still without the blessing of the font) in the 2002 edition of the Roman Missal. English texts of the restored Vigil can be found here on the interesting 'Pray Tell' blog. Clearly, far from perfect but a 100% improvement on the horrors of the 'Extraordinary Form'.

Sunday within the Octave of the Ascension

Sunday within the Octave of the Ascension is of semi-double rite. The theme of the great feast of the Ascension continues with most of the texts coming from the feast. However, unlike on the feast, the antiphons are not doubled. The Gospel pericope from St. John contains the beautiful words of the LORD promising the gift of the Paraclete.

At first Vespers yesterday the antiphons for the feast, Viri Galilaei etc, were sung along with the psalms sung on the feast (Pss. 109, 110, 111, 112 & 116). The chapter was of the Sunday, the hymn was of the Ascension, Salutis humane Sator, and the antiphon on the Magnificat and collect proper to the Sunday. After the collect of the Sunday commemorations were sung of the preceding Office of St. Peter Celestine, of St. Bernardine of Sienna and of the Octave. At Compline Te lucis was sung with the Ascension Doxology, the Dominical preces were omitted because of the occuring double feasts and Octave.

At Mattins the invitatory, hymn and antiphons, Elevata est etc., are as on the feast, but the antiphons are not doubled. In the first nocturn the lessons are the Incipit of the First Epistle of St. John, the responsories are of the feast. In the second nocturn the lessons are taken from a sermon on the Ascension by St. Augustine and the same Father provides the third nocturn lessons reflecting on St. John's Gospel. At Lauds all is from the feast except the chapter, antiphon on the Benedictus and collect. After the collect of the Sunday commemorations are sung of St. Bernardine of Sienna and of the Octave.

At the Little Hours the hymns are sung to the melody for the Ascension Doxology (Tone 4) and with the Doxology of the Ascension. At Prime the festal psalms (Pss. 53, 118i, 118ii) are sung rather than the Dominical ones (117, 118i, 118ii) the short lesson is Si quis loquitur. The Dominical preces are omitted due to the occurring double feast and being within the Octave.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Bernardine of Sienna, the third collect is of the Octave. The Creed is sung and the preface and communicantes are of the Octave.

At Vespers again the antiphons and psalms are as on the feast. The chapter, antiphon on the Magnificat and collect are of the Sunday. After the collect of the Sunday commemorations are sung of the following Office of within the Octave (with the antiphon on the Magnificat therefore being taken from first Vespers of the feast) and of St. Bernardine of Sienna.

In the 'liturgical books of 1962' the Octave had been stripped from the feast in 1956 so today becomes the Sunday after the Ascension. At Vespers on Saturday the psalms of Saturday were sung under a single antiphon Alleluia, no commemorations were sung. Mattins is cut down to one nocturn, the invitatory and hymn of the Ascension are sung but the psalms are those for Sunday under a single antiphon. At Lauds the psalms are sung under a single antiphon and there are no commemorations. At Prime the Dominical psalms are sung (117, 118i & 118ii) and the short lesson is, perhaps surprisingly, Viri Galilaei for Ascensiontide. The hymns of the Hours do not have the Ascension Doxology. In Mass there is only one collect. The preface of the Ascension is sung but not the communicantes in the Canon. Vespers are of the Sunday, the psalms sung under one antiphon - as on other Sundays after Pascha - there are no commemorations.

Art: Jerome Nadal.

The Ascension of the LORD

The feast of the Ascension of the LORD is a Double of the First Class with a privileged Octave of the third order.

The celebration of the feast began yesterday afternoon with first Vespers. The antiphons Viri Galilaei etc were sung with Psalms 109, 110, 111, 112 & 116. The Office hymn at Vespers, for the feast and Octave, is Salutis humanae Sator. Its final verse is never changed. At Compline Te lucis is sung to the tone of the Ascension Doxology Jesu tibi sit gloria, Qui victor in caelum redis, Cum Patre et almo Spiritu, In sempiterna saecula.

At Mattins the invitatory is proper: Alleluia, Christum Dominum ascendentem in caelum, Venite adoremus, alleluia. The Office hymn is Aeterne Rex altissime. In the first nocturn the antiphons Elevata est etc are sung with Psalms 8, 10 & 18. The lessons are taken from the Incipit of the Acts of the Apostles. In the second nocturn the antiphons Exaltare Domine etc are sung with Psalms 20, 29 & 46. A sermon of St. Leo on the Ascension provides the lessons. In the third nocturn the antiphons Nimis exaltatus est etc are sung with Psalms 9, 98 & 10, the homily is from St. Gregory. At Lauds the antiphons Viri Galilaei etc are sung with the Dominical psalms. The Office hymn is Salutis humane Sator.

At the Hours the Dominical psalms are sung, Prime is as on feasts (Pss. 53, 118(i) & 118(ii). At Prime the verse Qui scandis super sidera is sung in the short responsory today and until the Vigil of Pentecost. Hymns (with the exception of Salutis humane Sator) have the Ascension Doxology and are sung in tone 4.

At Mass the Gloria is sung. After the Gospel the Paschal Candle is extinguished. The Credo is sung and the preface and communicantes are proper to the feast. After Mass the Paschal Candle is removed from the sanctuary, it makes a brief re-appearance on the Vigil of Pentecost.

Second Vespers are the same as first except for the antiphon on the Magnificat.

In 'the liturgical books of 1962' the antiphons at the Little Hours are doubled and the Ascension Doxology is sung at the hymn of Mattins only. The hymns at the Little Hours are sung to the general festal tone. The feast's octave was, shamefully, stripped away in 1956.

Icon: Bulgarian 16th century from Wikipedia.

St. Ubaldus - Vigil of the Ascension - Rogation Wednesday Litaniae Minores

The feast of St. Ubaldus is of semi-double rite and its liturigcal colour is white. Today is also the Vigil of the Ascension and the last day, the Wednesday, of the Rogations or Lesser Litanies. Rogation Wednesday is not commemorated in the Office

At Mattins the lessons in the first nocturn are Fidelis sermo, taken from the Common of Confessor Bishops. In the third nocturn the ninth lesson is a homily for the Vigil (its three lessons may be read as one)from St. Augustine. The Te Deum is sung. At Lauds a commemoration of the Vigil is sung (the antiphon on the Benedictus is proper but the prayer is of the preceding Sunday) and the Commemoration of the Cross is sung.

At the Little Hours the Paschaltide Doxology and tone is sung at the hymns (for the last time this year). At Prime the Dominical preces are sung. The first entry in the Martyrology is the announcement of the feast of the Ascension tomorrow.

Mass follows Terce. The Gloria is sung the second collect is of the Vigil, the third of the Rogations, the Paschaltide preface is sung (for the last time this year) and the last Gospel is of the Vigil. Private Masses may be of the Vigil, the Gloria is sung, the second collect is of St. Ubaldus and the third collect that of the Rogations, the preface is of Paschaltide and, unusually for a Vigil, the vestments are white.

Where the Rogation Procession takes place and there is only one Mass it is sung after None. The antiphon Exsurge Domine is sung by the cantors and then the Litany of the Saints is sung: each invocation and its response being sung by the cantors and then repated by the choir. The celebrant wears a violet cope, the deacon and subdeacon violet dalmatic and tunicle respectively. When Sancta Maria, ora pro nobis has been sung all rise and the Cross-bearer leads the Procession accompanied by acolytes carrying candles followed by the cantors, choir and the ministers. The people follow. The Procession should, in theory, go around the parish with the Litany being repeated if necessary or the Penitential and Gradual Psalms added if the distance requires them. After the Procession re-enters the church the psalm Deus in adjutorium is sung and all kneel, the celebrant rises to sing the following ten collects. The Mass Exaudivit follows sung in ferial tones with violet vestments. The Gloria is not sung, the second collect is of St. Ubaldus, the third of the Vigil, Benedicamus Domino as the dismissal and last Gospel of the Vigil.

In Cathedral and Collegiate Churches three Masses are celebrated: that of St. Ubaldus after Terce; the Mass of the Vigil after Sext; and, finally, that of the Rogations is sung after None and the Procession. In the Rogation Mass the second collect is Concede nos, the third collect Ecclesiae.

First Vespers of the great feast of the Ascension are Sung. At Compline and the other Hours hymns of Iambic metre have the Ascensiontide Doxology: Jesu tibi sit gloria, Qui victor in caelum redis, Cum Patre et almo Spiritu, In sempiterna saecula. Amen.

Following the 'liturgical books of 1962' the Vigil has been raised in rank to II class and takes precedence over St. Ubaldus. St. Ubaldus is commemorated at Lauds but the Commemoration of the Cross is suppressed. At the Hours the Paschaltide Doxology and tone are not sung for the hymns, at Prime the Dominical preces are omitted. St. Ubaldus is commemorated in Low Mass.

Where a Procession takes place the Litany is not duplicated and may be in the vernacular. At the votive Mass following the 'preparatory prayers' are suppressed, the Vigil is commemorated but not St. Ubaldus, Ite missa est is sung as the dismissal. The Doxology of the Ascension is not sung at Compline or the other Little Hours.

Rogation Monday - Litaniae Minores

The Monday, Tuesday and Wednesday before the feast of the Ascension are Rogation Days or days of the 'Lesser Litanies', lesser as they are less ancient and celebrated with less solemnity than the 'Greater Litanies' celebrated on the 25th April.

Today, Monday of the Rogations, the Office is of the ferial day. At Mattins a homily from St. Ambrose is read at the nocturn. At Lauds the antiphon on the Benedictus is proper, Petite, et accipietis etc., as is the collect Praesta, quaesumus etc. Following this collect a commemoration of St. Boniface is sung followed by the Commemoration of the Cross. At the Hours all is taken from the ferial Psalter except the collect which is that which was sung at Lauds. At Prime the Dominical preces are sung.

After None the altar is vested in a violet antependium. The celebrant, vested in violet cope, assisted by deacon and subdeacon in violet dalmatic and tunicle reverence the altar then kneel and pray for a short while. They rise and the cantors begin the antiphon Exsurge Domine. The choir continue....adjuva nos, et libera nos, propter nomen tuam. Ps. Deus auribus nostris audivimus patres nostri annuntiaverunt nobis. Gloria Patri etc, Sicut erat etc and then Exsurge Domine is repeated. All all kneel (except the crucifer and acolytes who go and stand at the entrance of the choir) and the cantors then begin the Litany of the Saints. Each invocation is doubled, i.e. the cantors sing e.g. Pater de caelis, Deus, miserere nobis and this is repeated in its entirety by everyone else. When Sancta Maria, ora pro nobis has been repeated all rise and the Procession sets off.

The Procession goes outside of the Church and may visit other Churches on its route. In this case the celebrant is offered lustral water at the entrance to the church and processes to the High Altar. After a moment for silent prayer the choir signs the antiphon of the patron of the church, its versicle and response (with Alleluia added as it is Paschaltide) and the celebrant sings the collect of the Patron. The Litany is then resumed and the Procession continues. If the Procession has a long route the Litany, from Sancta Maria etc may be repeated or the Seven Penitential Psalms sung to the tonus in directum. When the Procession enters the church where Mass will be celebrated, lustral water is received on entering and the Procession goes to the sanctuary. All kneel as the Litany ends. The celebrant intones Pater noster etc and then the cantors sing psalm 69. After the versicles that follow the celebrant stands to sing the ten collects. He then kneels again as Exadiat nos etc is sung. The ministers then rise and the celebrant changes from a cope to chasuble and all put on their maniples. The Mass Exaudivit is then sung. The chants are those used for ferial Masses. The Gloria is not sung, the second collect is of St. Boniface and the third collect is Concede nos. The dismissal is Benedicamus Domino. The Paschal Candle is not lit.

Vespers are of the following feast of St. John Baptist de la Salle.

Those obliged to the Office who do not take part in Rogation Processions must recite the Litany on the three days.

In the 'liturgical books of 1962' when the Rogation Procession takes place the Litany may be sung in the vernacular if the faithful are present. The petitions are not duplicated. In the votive Mass that follows all the 'preparatory prayers' i.e. In nomine Patris..., Introibo ad altare Dei..., Judica me Deus..., Confiteor Deo..., the versicles, Aufer a nobis... and Oramus te, Domine are all cut out. The dismissal is Ite, missa est. However, the Ordinary may substitute other excercises/services in place of the Rogation Procession. Those not present at the Procession or other designated services are not bound to recite the Litany. Vespers are ferial.

Fifth Sunday after Pascha

The fifth Sunday after Pascha is of semi-double rite. The Gospel pericopes from St. John describe how the LORD tells His disciples to ask for anything in His name after He has ascended to the Father. That Ascension will, of course, be celebrated on Thursday after the three Rogation days of the Lesser Litanies on Monday, Tuesday and Wednesday.

At Vespers yesterday afternoon the psalms of Saturday were sung under the single antiphon Alleluia. After the collect of the Sunday commemorations were sung of the preceding Office of SS Nereus and his Companions and of St. Robert Bellarmine. The Paschal Commemoration of the Cross was omitted due to the concurrent double feast. At Compline Te lucis was sung with the Paschal Doxology. The Dominical preces were omitted due to the occurring double feast.

At Mattins in the invitatory and hymn are as on the other Sundays of Paschaltide. In the first nocturn the lessons are the Incipit of the first Epistle of St. Peter. In the second nocturn the lessons are from the writing of St. Ambrose on faith in the Resurrection and in the third nocturn the lessons are a homily of St. Augustine on St. John's Gospel on the LORD's words "Amen, amen, I say to you: if you ask the Father anything in my name, he will give it to you." The Te Deum is sung. At Lauds, following the collect of the Sunday a commemoration is sung of St. Robert Bellarmine. The Commemoration of the Cross is omitted.

At the Hours the hymns are sung with the Paschal Doxology. At Prime the Dominical preces are omitted due to the occurring double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. Robert Bellarmine. There in no third collect.

At Vespers the Sunday psalms are sung under the single antiphon Alleluia. The Office hymn is Ad regias Agni dapes. After the collect of the Sunday commemorations are sung of St. Robert Bellarmine and of St. Boniface At Compline Te lucis is sung with the Paschal Doxology and the Dominical preces are omitted.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. The Commemoration of the Cross has been abolished. Mattins is cut down to one nocturn. At Lauds there are no commemorations. The Dominical preces have be abolished at Prime and Compline. Hymns at the Little Hours do not have the Paschal Doxology. At Mass there is only one collect.

Art: Jerome Nadal

Fourth Sunday after Pascha

The fourth Sunday after Pascha is of semidouble rite. The Gospel pericopes are from the sixteenth chapter of St. John's Gospel where the LORD talks of His ascending to Heaven and the coming of the Paraclete. The Epistle at Mass and the first nocturn lessons, this year, are from the Epistle of St. James. The Epistle begins with the beautiful passage "Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio." Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning.

At Vespers yesterday afternoon the psalms of Saturday were sung under the single antiphon Alleluia. The Office hymn was Ad regias Agni dapes. After the collect of the Sunday commemorations were sung of te preceding Office of St. Pius V and of St. John before the Latin Gate. The Commemoration of the Cross was omitted due to the double feasts. At Compline Te lucis was sung with the Paschaltide Doxology and the Dominical preces were omitted.

At Mattins the invitatory and hymn are sung as previous Sundays of Paschaltide. In the first nocturn the lessons are the Incipit of the Epistle of St. James. In the second nocturn the lessons are taken from the Treatise of St. Cyprian on the boon of patience. In the third nocturn the homily is from St. Augustine. At Lauds the Sunday psalms are sung under a single antiphon, Alleluia. After the collect of the Sunday a commemoration is sung of St. John before the Latin Gate. The Commemoration of the Cross is omitted.

At the Hours the hymns have the Paschaltide Doxology, the psalms are sung under a single antiphon consisting of a triple Alleluia. At Prime the Dominical psalms are sung (Pss. 117, 118i & 118ii). The Dominical preces are omitted because of the commemoration of the greater double feast.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. John before the Latin Gate. There is no third collect. The Creed is sung, the preface is of Paschaltide and the last Gospel is from the Mass of St. John before the Latin Gate.

Vespers are of the Sunday. The Sunday psalms are sung under the single antiphon, Alleluia. The Office hymn is Ad regias Agni dapes. After the collect of the Sunday commemorations are sung of the following feast of St. Stanislaus and of St. John before the Latin Gate. The Commemoration of the Cross is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' there are no commemorations at Vespers, and the Commemoration of the Cross has been abolished as are the Domincal preces. Mattins is slashed down to a single nocturn. The hymns at the Little Hours do not have the Paschaltide Doxology. At Mass there is a single collect only and a proper last Gospel is only said on one occassion in the entire year. There are no commemorations at Vespers. St. John before the Latin Gate has been struck from the Calendar.

Art: Jerome Nadal

The Invention of the Holy Cross

The feast of the Invention of the Holy Cross is a Double of the Second Class. The feast celebrates the discovery of the Holy Cross by the Empress Helena, mother of Constantine. The liturgical colour of the feast is red.

At Vespers yesterday afternoon the antiphons O magnum pietatis opus etc were sung with psalms 109, 110, 111, 112 and 116. The Office hymn was the magnificent Vexilla regis, last heard towards the end of the Mass of the Pre-Sanctified on Good Friday morning, but the verse O Crux ave differed by one line, Paschale quae fers gaudium. After the collect of the feast a commemoration was sung of the preceding feast of the Octave Day of the Solemnity of St. Joseph and of St. Athanasius. At Compline the Dominical psalms were, Te lucis was sung with the Paschal Doxology and the Dominical preces were omitted.

At Mattins the invitatory is Christum Regem crucifixum, Venite adoremus, alleluia. In the first nocturn the antiphons Inventae Crucis etc are sung with proper psalms, the first lesson is from St. Paul to the Galatians with the poignant words: 'Christ has redeemed us from the curse law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Christ Jesus; that we may receive the promise of the Spirit by faith.' The second lesson is from the Epistle to the Philippians with the passage so familiar from the Triduum and the third lesson from the Epistle to the Colossians. In the second nocturn the antiphon Felix ille triumphus etc is sung, the lessons relate the work of St. Helena in fourth century Jerusalem finding three crosses buried in a cistern. Not knowing which cross the LORD had died on each was placed on a woman with a sickness by Macarius, Bishop of Jerusalem. When touched by the True Cross the sick woman was instantly restored to health. In the third nocturn the psalms are sung under the antiphon Adoramus te Christe etc, the lessons are from a homily of St. Augustine on the Gospel of St. John. The ninth lesson is of the commemorated feast of SS Alexander, Eventius, Theodulus & Juvenal.

At Lauds the antiphons O magnam pietatis opus etc are sung with the Dominical psalms (Pss. 92, 99, 62, Benedicite & 148). After the collect of the day a commemoration is sung of SS Alexander etc.

At the Hours the Paschaltide Doxology is sung with all the Office hymns, the antiphons of Lauds are sung with the Dominical psalms in the usual order. At Prime the festal psalms are sung (Ps. 53, 118i & 118ii), the Dominical preces are omitted and the short lesson is Humiliavit semetipsum.

Mass is sung after Terce. The Gloria and Creed are sung. In private Masses the second collect is of SS Alexander etc. The Creed is sung and the preface is that of the Holy Cross.

At second Vespers all is sung as at first Vespers except the antiphon on the Magnificat which is proper to second Vespers. After the collect of the feast a commemoration is sung of the following feast of St. Monica. At Compline the Dominical preces are omitted.

In the 'Rocky Horror' service books of 1962 the feast of the Invention of the Holy Cross has been abolished as its observance in the West only dated to the seventh century (it appears on May 3rd in Martyrologium Hieronymianum. Today becomes a ferial day with a commemoration of SS Alexander etc at Lauds and low Mass. The Paschaltide Doxology (and tone) is not sung at the Horae Minores. In sung Masses there is one collect. Vespers are of the ferial day without a commemoration of St. Monica. In contrast even Cranmer's Book of Common Prayer preserved the feast of the Invention of the Holy Cross in the Kalendar. Thank God for the abrogation of the 1962 Missale Romanum by Paul VI!

Art: A ninth century MS illustration of the Invention of the Holy Cross by St. Helena from Wikipedia.

SS Philip and James Apostles

The feast of the Holy Apostles SS Philip and James is a Double of the Second Class and the liturgical colour of the feast is red.

In the Western rites SS Philip and James have been honoured together as their relics were placed together in the confessio of the Church of the Apostles in Rome at its consecration in the sixth century. The anniversary of this, the church's dedication in 560, is May 1st. St. Philip, tradition tells us, was from Bethsaida. He was crucified at Hierapolis in Phrygia. St. James the Less was from Cana and was the first bishop of Jerusalem. St. Paul says (Galatians 1:19) 'I did not see any apostle except James the brother of the Lord'. St. James was cast from the pediment of the Temple on the orders of the Jewish High Priest and then clubbed to death.



The above photograph, taken by the writer whilst on a research trip to Rome two decades ago, shows the tomb of the Holy Apostles Saints Philip and James in the confessio of the Church. Far better photographs can be found on the Orbis Catholicus Secundus blog where the two photographs below can be found with others.


The feast began with first Vespers yesterday afternoon. The antiphons were proper to the feast, Domine, ostende nobis Patrem etc, sung with psalms 109, 110, 111, 112 & 116. The chapter is Stabant justi and the Office hymn Tristes erant Apostoli. The the antiphon on the Magnificat and collect are are proper to the feast. After the collect of the feast a commemoration was sung of the preceding Office of St. Catherine of Siena. At Compline Te lucis was sung with the Paschaltide Doxology and the Dominical preces were omitted.

At Mattins there are the usual three nocturns. The invitatory is Regem Apostolorum Dominum Venite adoremus, the antiphons Stabunt justi etc and the Psalms are from the Common of Apostles. In the first nocturn the lessons are the Incipit of letter of St. James from the fourth Sunday after Easter. These lessons are followed by the responsories from the Common, Beatus vir, qui metuit Dominum, alleluia etc. In the second nocturn the lessons are proper to the feast. The Gospel in the third nocturn is from St. John and the pericope contains the passage where the LORD tells St. Philip that if he wishes to see the Father to see Him and that in the Father's house there are many mansions. The Te Deum is sung.

At Lauds the antiphons Domine ostende nobis Patrem etc are sung with psalms 92, 99, 62, Benedicite & 148. The Office hymn is Paschale mundo gaudium and is sung with the Paschal Doxology. At the Hours the same antiphons are sung in the usual sequence. The Office hymns have the Paschal Doxology and the feastal psalms are sung at the Hours. At Prime the lectio brevis is Scimus quoniam.

Mass is sung after Terce. The Mass is proper, Exclamaverunt etc. The Gloria is sung, the Credo is sung and the preface is of the Apostles.

At second Vespers the antiphons Domine ostende nobis Patrem are sung again this time with psalms 109, 112, 115, 125 & 138. The Office hymn is Tristes erant Apostoli. After the collect of the feast a commemoration is sung of the following Office of the Octave Day of St. Joseph followed by a commemoration of St. Athanasius.

In the 'liturgical books of 1962' the ancient feast of SS Philip and James has been cast aside until May 11th, the first 'free' liturgical day, and May 1st became the execrable and repugnant 'Joe the Worker' day. Pius XII's Commission for General Liturgical Reform had discussed making May 1st a Marian feast but settled on S. Giuseppe Artigiano (c.f. minutes of meeting 45; 19 Oct 1954 and 59; 17 Jan 1956 in Giampietro). Clearly feasts of antiquity were not considered particularly sacred - but neither was anything else - so from 1956 the beautiful feast of the Solemnity of St. Joseph and its Octave were abolished and today's venerable and ancient feast of the Holy Apostles swept aside to May 11th. On May 1st was placed perhaps the nadir of two thousand years of Christian liturgy (although Pacelli's catalogue of Modernist liturgical devestation resulted in much competition for that dishonour) with a modern liturgical compostion that instead of honouring St. Joseph as Patron of the Universal Church made him some type of shop steward ostensibly out of pastoral need. The Office is truly appalling with lessons about multitudes of working men gathering in St. Peter's Square: '...cum occasionem nactus opificum conventus Kalendis maiis...Romae celebrati, ingentum multitudinem in foro ad sancti Petri Basilicam...' It really is atrocious. In an excellent article on the highly inorganic Pian changes Fr. Francesco Ricossa quotes a Jean Crete:

"The Sacred Congregation of Rites was not favorable toward this decree [Cum nostra], the work of a special commission. When, five weeks later, Pius XII announced the feast of St. Joseph the Worker (which caused the ancient feast of Ss. Philip and James to be transferred, and which replaced the Solemnity of St Joseph, Patron of the Church), there was open opposition to it.

“For more than a year the Sacred Congregation of Rites refused to compose the office and Mass for the new feast. Many interventions of the pope were necessary before the Congregation of Rites agreed, against their will, to publish the office in 1956 — an office so badly composed that one might suspect it had been deliberately sabotaged. And it was only in 1960 that the melodies of the Mass and office were composed melodies based on models of the worst taste.

"We relate this little-known episode to give an idea of the violence of the reaction to the first [It was hardly the first - R.] liturgical reforms of Pius XII".

Liturgically minded Romans refer to this appalling and disgraceful parody of St. Joseph as 'San Giuseppe Comunista'.

Art: Melkite Church in Australia