Sunday within the Octave of the Sacred Heart, the third Sunday after Pentecost, is of semi-double rite. 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.
At Vespers yesterday afternoon the antiphons Suavi jugo tuo etc, not doubled, were sung with psalms 109, 110, 111, 115 & 129. The chapter was Carissimi, humiliamini etc and the Office hymn En ut superba criminum. After the collect of the Sunday commemorations were sung of the Octave and of SS Primus and Felician. At Compline the Dominical psalms were sung and Te lucis had the Doxology and tone of the Octave.
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. The Te Deum is sung. At Lauds the antiphons Unus militum etc are sung, as on the feast, with the Dominical psalms. After the collect of the Sunday commemorations are sung of the Octave and of SS Primus and Felician.
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 the Octave, the third collect is of SS Primus and Felician. The Creed is sung, the preface is of the Sacred Heart.
At Vespers the antiphons Unus militum etc, not doubled, are sung with psalms 109, 110, 115, 127 & 147. The Office hymn is En ut superba criminum. After the collect of the Sunday commemorations are sung of St. Margaret of Scotland and of the Octave. At Compline Te lucis has the Doxology and tone of the Octave.
In the 'liturgical books of 1962' the Octave of the Sacred Heart has been abolished. The liturgical colour of the day is green. At Vespers on Saturday there were no commemorations. At Compline the psalms of Saturday were sung. Mattins is is cut down to a single 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 a single collect and the preface of the Trinity. At Vespers the antiphons and psalms of Sunday are sung, there are no commemorations.
I believe that yesterday (Saturday 8 June) was the transferred feast of the Queenship of the BVM, Dbl 2 class, transferred by reason of falling within the Octave of Corpus Christi. Hence Vespers would have been of that feast w/ commemorations of the Sunday, Octave, and Sts. Primus & Felician. Also Sunday Compline last night w/ tone and doxology of the Incarnation.
ReplyDeleteI know this feast was established in 1954, just a year before the Octaves were abolished, but isn't this the correct understanding of it. SGG.org's bulletin had yesterday listed as the Queenship also.
Anonymous,
ReplyDeleteThank you for your thoughts. The Ordo follows the 1939 edition of the Missal so Saturday was the second day within the Octave.
The liturgical texts for the feast to which you refer were actually promulgated on 31st May 1955 (vide: AAS 47 (1955) pp. 470 - 480. The psalmody for the Hours is prescribed as ferial clearly anticipating the changes of Cum nostra - hardly surprising as the texts are from the same stable i.e. the 1948 Commission.
Surely, though, the Queenship of the BVM cannot be lumped into the same boat as St. Joseph the Worker. Does the Ordo reject everything enacted under the Pontificate of Pius XII?
ReplyDeleteAnonymous,
ReplyDeleteYes, it most certainly can, and yes. The years 1939 - 1958 were a disaster for the liturgy and the period in which the very worst of modern heteropraxis was planned and developed.
I agree that the period of 1939-1958 was a disaster for the liturgy, but I have never encountered any objection hitherto to the establishment of the feasts of the Queenship of the BVM or the Immaculate Heart. What of the revised texts for the Assumption after 1950?
ReplyDeleteMy dear Anonymous,
ReplyDeleteWell you have encountered them now!
My own view is that the revised texts for the feast of the Assumption were an absolute disgrace and a further attack on tradition and orthopraxis.
I think Rubricarius is being fair with the selection of feasts in his Ordo. Pius XII's papacy was certainly a transitional one from a liturgical perspective. The SLP has decided to follow the 1939 typical edition rather than gerrymander through feasts as some sedevacantist communities do (for example).
ReplyDeleteRomanitas,
ReplyDeleteThank you for your comment.
I would comment that it is not my Ordo per se [Italics wrong here]. I am merely its current custodian and compiler.
Nevertheless, I agree with your comment absolutely and cannot understand how one can accept some changes and reject others based on the same authority.
Thank you for your reply, Rubricarius. I also did not mean to single out any sedevacantist readers. I believe the largest community of sede's, CMRI, uses 1958, which would be consistent; I just do not understand the idea of "pre-1955," as though the changes to the rubrics, feasts, and a new common (particularly 1942 and 1950-onward) were unrelated to the Johannine and Pauline changes.
ReplyDeleteYou have a very noble view of your work, sir.
Well, I could reply that to those of us poor benighted souls operating with only a pew missal, it is 1955 that makes the difference there.
ReplyDeleteI understand the Confraternity of SS Peter and Paul on the web uses the S Lawrence Press ordo and I am happy to go along with them.
But I wanted to comment on the Vespers this Sunday.
The Liber Usualis satisfyingly refers to last Sunday as ‘in the Octave of the Sacred Heart’ but I believe the references to changes in calendar all come in extra pp. at the beginning.
Has the great Rubricarius made an error or did the schema of psalms at this feats change between 1939 and 1961?
The Liber gives the psalms of second vespers as being the same as that of Corpus Christi, ending with the Lauda Jerusalm – Ps 147, and inserting the ps Beati omnes between the ps Credidi and the last. You seem to have reproduced the list of pss from I Vespers.
It is noticeable that the 1961 Liber directs the psalms of the feast be reproduced as if the Sunday were always treated as an External Solemnity, with the First vespers pss occurring on Satruday evening, rather than ii as if a day within the Octave. Is this unusal – or always done when an Octave has a Sunday fixed to a certain day in the sequence. I have forgotten what happened on the Sunday ff Ascension Day.
I went to Latin Vespers and started to close my book after the Collect of the Feast. Then I was surprised to heard the priest begin another antiphon. This turned out to be the commemoration of the Sunday.
The Vespers I attended was advertised as of the Sacred Heart. I assumed the External Somenity was followed by a commemoration of the Sunday. I think we know this is not according to 1962, but was this right for an External under the 1939 rules?
Thank you for your superb ongoing work and commitment.
Anonymous,
ReplyDeleteThank you for pointing out my error: the hazards of cut 'n' paste when in a hurry. Corrected now.