Septuagesima Sunday is a semi-double Sunday of the second class. The liturgical mood beccame more sombre with first Vespers of Septuagesima as 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. However, Protonotaries Apostolic and Domestic Prelates do not change their choir dress.
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 is sung a ninth responsory, Ubi est Abel frater tuus?.
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 a commemoration is sung of St. Chrysostom. The Suffrage of the Saints is omitted because of the ocurring double feast.
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 as are the Dominical preces.
At Mass the Gloria is omitted. The ministers wear violet dalmatic and tunicle. The second collect is of St. Chrysostom. There is no third collect. A Tract replaces the Alleluia after the Gradual, the Credo is sung and the Preface is of the Blessed Trinity. Benedicamus Domino is sung, by the deacon facing the altar, 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 commorations are sung of the following Office of St. Peter Nolasco, of St. Chrysostom and of St. Agnes' second feast. The Suffrage of the Saints is omitted. At Compline the Dominical preces are not sung.
Following the 'liturgical books of 1962' there are no commemorations at either Vespers and the Suffrage has been abolished. Mattins is cut down to one nocturn. At Lauds there is no commemoration of St. Chrysostom. At Prime the arrangement of psalms is Pss. 53, 118i, 118ii as on major feasts(!) At Mass there is only one collect and Benedicamus Domino is supressed in favour of Ite, missa est.
Art: Jerome Nadal
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3 comments:
I notice that a local Church intends to perform Candlemass, in the 1962 rite, on the Sunday of Sexagesima.
The 2nd. February is Saturday.
Is there a good excuse to move - or repeat - the feast?
I think I am right in saying that the feast cannot be done on a Sunday of the second class, which Sexagesmia is, in the Roman rite, but that for some reason it could in the Sarum. I have forgotten why, and I doubt I could work it out now.
There are some rules about performing the ceremonies of blessing on the 2nd. when the feast must be transferred. I rather thought that would preclude actually moving the feast to the Sunday.
Can you help?
In the 'EF' of the new liturgy Candlemas is considered a 'feast of the Lord' and so can take precedence over a 'II Class' Sunday.
However, to transfer the 'External Solemnity' is less clear cut. In the '1962' edition of J.B. O'Connell's 'The Celebration of Mass' he says this is only possible "..if the liturgical function of the day be (with the approval of the Holy See) transferred to Sunday, only, however, for the Mass that follows the blessing of and procession with candles." p.68
In the traditional rite it was much simpler. Candlemas is celebrated on Saturday, period. When it falls on a Sunday the blessing of candles and procession takes place as normal but Mass is of the 'Gesima Sunday (the ministers exchanging folded chasubles for dalmatic and tunicle) and the Mass of the Purification is transferred to the Monday.
Thank-you for this clarification, and my commiserations for the work you had to put in in becoming conversant with the provisions of 1962.
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