Sunday 25 October 2015

Christ the King

ISR-2013-Jerusalem-Holy Sepulchre-dome
The feast of Christ the King is a Double of the First Class and its liturgical colour is white. This year it is also the twenty-second Sunday after Pentecost and the fourth Sunday of October.

At Vespers yesterday afternoon the antiphons Pacificus etc were sung, doubled, with psalms 109, 110, 111, 112 & 116. The Office hymn was Te saeculorum Principem. After the collect of the feast a commemoration was sung of the Sunday (the antiphon on the Magnificat being Exaudiat Dominus for the Saturday before the fourth Sunday of October. At Compline the Dominical psalms were sung and Te lucis was sung with the Doxology Jesu, tibi sit gloria, Qui sceptra mundi temperas, Cum Patre et almo Spiritu, In sempiterna saecula.

At Mattins the invitatory is Jesum Christum, Regem regum Venite adoremus and the Office hymn is Aeterna Imago Altissimi. In the first nocturn (Pss.2, 8 & 23) the lessons are taken from St. Paul's Epistle to the Colossians. In the second nocturn (Pss. 28, 44 & 46) the lessons are taken from Pius XI's encyclical Quas primas. In the third nocturn (Pss. 71, 88i, 88ii) the homily on St. John's Gospel is taken from the writings of St. Augustine. The ninth lesson is the homily appointed for the twenty-second Sunday after Pentecost, from St. Hiliary on St. Matthew. The Te Deum is sung. At Lauds the antiphons Suscitabit etc are sung with the Sunday psalms. The Office hymn is Vexilla Christus inclyta. After the collect of the feast a commemoration is sung of the Sunday.

At Prime and the Hours the antiphons Suscitabit etc are sung with the festal psalms (at Prime Pss. 53, 118i & 118ii). The Doxology Jesu, tibi sit gloria etc is sung with the hymns of the Hours. At Prime the versicle in the short responsory is Qui primatum in omnibus tenes and the lectio brevis In ipso.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Sunday, the Creed is sung. The preface is proper to the feast and the last Gospel is that of the Sunday.

At Vespers all is sung as yesterday at first Vespers except the versicle & response and the antiphon on the Magnificat which are proper to second Vespers. After the collect of the feast a commemoration is sung of the Sunday.

In the 'liturgical books of 1962' at Vespers there was no commemoration of the Sunday. There is no proper Doxology for Te lucis. At Mattins in the third nocturn, the third psalm (Ps. 88ii) gets stripped of over half its verses. Verses Tu vero repulisti... to Benedictus Dominus in aeternam, fiat, fiat, (39 - 53) are omitted. The former eighth lesson is split into two to provide an eighth and ninth lesson as the homily of the Sunday is omitted. At Lauds there is no commemoration of the Sunday. At Prime and the Hours the Doxology for the feast is omitted. At Prime the lectio brevis is of the season. At Mass there is no commemoration of the Sunday and the last Gospel is In principio. At Vespers there are no commemorations.

Image: Dome of the Church of the Holy Sepulchre, Jerusalem. Andrew Shiva [CC BY-SA 3.0 or Attribution], via Wikimedia Commons


Andy said...


What scripture lessons and responses are sung tomorrow (Monday) for the 1st and 2nd lessons of Matins? Lessons from Sunday with responsories from Sunday also, or lessons from Sunday but responsories from Monday?

Thanks. God bless you.

Rubricarius said...


Thank you.

The Incipit of the Second Book of the Machabees appointed for the fourth Sunday is transferred to today along with the responsories for the Sunday.

Anonymous said...

I'm Orthodox and I enjoy reading your blog. Are you Roman Catholic or Greek Catholic? I ask because some of the images you use have a special Orthodox vibe and usually Greek Catholics use this type of imagery.
There is such a rich heritage the Church of Rome has. Maybe it was just the shock of 20th century and progress (not evolution, imho, just material progress) lead Pope John Paul to feel that less is more, and it will attract people better. I reckon it's quite the opposite. People, even the ones disagreeing, who feel rebellious, will be more attracted by more rather than by less. Maybe that is why all the spectacle of the world in its vanity has risen, Christianity plays a really slow key and it's experimenting which is waste of time, relativity and coveting from newer churches is plain silly.
Iconoclasm has fallen and so will iconoclast-ish vibes. Even after Second Coming, I do believe that (God did not demand rites in Church only to throw them away when He comes).
Of course, it may also be a strange period of freedom of the End Days, meaning God allows more but we still have to reckon what's right and true Faith (also in our hearts).
May God bless you in your work!