Holy Pascha is a Double of the First Class with a privileged Octave of the first Order. Paschal Mattins was described in the previous post. The day's morning Office begins with Prime. There are no hymns at the Hours during the entire Paschal Octave in the Roman rite. At Prime psalms 53 and the first two divisi of Ps. 118 are sung to a special form of Tone 2. Haec Dies is sung after the psalmody and then everything else is omitted up to the collect Domine Deus omnipotens. The Martyrology is then sung, starting with the verse indicated above. Then Santa Maria etc is sung, the collect Dirigere et sanctificare etc and the short lesson Si consurrexistis. Terce, and the other Little Hours, are even more simple in their structure. At Terce the usual stanzas of Ps. 118 are sung to the special Tone 2 form followed by Haec dies and the collect of the day.
Mass is sung after Terce. Instead of Asperges me the Paschatide Vidi aquam is sung today and all other Sundays in Paschaltide. In the great Mass of Easter, Resurrexi, the Gloria is sung, one collect is sung. Haec dies is sung as the Gradual. The sequence Victimae paschali laudes is sung after the Alleluia. The Creed is sung and Ite missa est alleluia, alleluia is sung as the dismissal.
Sext and None have exactly the same structure as Terce. At Vespers the antiphons sung at Lauds, Angelus autem Domini etc, are are sung with the usual Sunday psalms. Haec dies is sung in place of the chapter, hymn and versicle & response. The solemn tone is used for Benedicamus Domino, alleluia, alleluia.
At Compline the usual psalms are sung to Tone 8G without any preceding antiphon, followed by an antiphon consisting of Alleluia, alleluia, alleluia, alleluia. This is followed by the Nunc dimittis sung to the Paschal Tone 2, without antiphons. Haec dies is then sung followed by the collect Visita quaesumus etc and then, as yesterday the antiphon Regina coeli etc.
A Happy Pascha to all!
ReplyDeletePerhaps a quick look back at the [vastly improved] Candlemas praxis at a NYC church to celebrate: http://traditionalcatholicism83.blogspot.com/2013/02/40-hours-devotion-church-of-holy_6.html
Those vestments look to be in remarkable shape, I dare say new. I wonder how many orders Mr. Gammarelli has gotten in the last few years.
Romanitas,
ReplyDeleteThank you for the kind wishes - Et cum spiritu tuo.
Thank you too for that link - interesting to see planetis plicatis making a slow comeback!
Happy Easter!
ReplyDeleteOf note: over at Rorate-Caeli Dr Joseph Shaw is making a [mild] case for the ancient Holy Week. Awkwardly, he concedes that in many ways the Pauline Missal is more traditional this week of the year than the Pain rites (longer Passion, more readings on Saturday etc).
Also, Rubricarius, on my own humble blog I have begun a series on the causes of the Roman liturgical reform, beginning with the Office and the inflation of Double feasts. I would appreciate your impressions, if you ever have a moment's rest in compiling your ordo!
ReplyDeleteDear Rad Trad,
ReplyDeleteI wanted to draw attention to those post on your blog but have been a bit pressed for time this week.
As to RC the comments from some people are just so predictable: So the Liturgy of the Roman rite was wrong for 1961 years, was right for something like three years and then was wrong again?
Rubricarius,
ReplyDeleteThank you for your kind response.
I agree concerning the RC comments. One person suggested that Pauline liturgy is somehow less orthodox than the 1962 liturgy. I would posit both are on the same level, in that neither contain anything heretical. That said, using saints' relics as a book stand (Good Friday 1962) is just damn odd; indeed the Pauline liturgy's use of an ambo is preferable. Worshiping a candle (Holy Saturday 1962) and having unbaptized people in the sanctuary is also strange. It is as if people only look at the ordinary of the Mass and not the propers or ceremonies. I think this attitude is why +Lefebvre initially used 1965/7!