Septuagesima Sunday

Septuagesima is a semi-double Sunday of the second class and its liturgical colour is violet. Only a feast that is a Double of the First Class may take precedence.

Yesterday the sixth Sunday after the Epiphany was anticipated. In the afternoon the liturgical mood became more sombre as the liturgical colour of the season changed to penitential violet. Although more sombre than the season after the Epiphany the short season of Septuagesima is not as penitential as Lent. At Mass the ministers do not wear folded chasubles but dalmatic and tunicle for these three Sundays and for their ferial days. The organ is still played until Ash Wednesday and the appearance of folded chasubles. However, from Septuagesima until Holy Saturday. the dress of some prelates changed. Cardinals of the Court of Rome exchanged their scarlet choir dress for that of violet. Correspondingly bishops did not wear violet choir dress but their black, or mourning dress. Protonotaries Apostolic and Domestic Prelates do not change their choir dress (except sede vacante).

At Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The chapter was proper to Septuagesima Sunday and the Office hymn was Jam sol recedit igneus. After the collect of the Sunday the Suffrage of the Saints was sung. At the end of Vespers a double Alleluia was added to both Benedicamus Domino and to its response. After that Alleluia will not be heard again until the Vesperal Liturgy of Holy Saturday. At Compline after the Lesser Doxology, and at all Hours until Compline on Holy Saturday, Laus tibi Domine Rex aeterne gloriae is sung in place of Alleluia. At Compline the Dominical preces were sung.

At Mattins the invitatory is Praeoccupemus and the Office hymn is 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 omitted 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 Office hymn Aeterne, chapter, antiphon at the Benedictus and collect. After the collect of the Sunday the Suffrace of the Saints is sung.

At 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 Ps. 118(i) & Ps. 118(ii). Quicumque is omitted but the Dominical preces are sung.

At Mass the Gloria is omitted. The ministers wear violet dalmatic and tunicle. The second collect is A cunctis and the third collect is chosen by the Dean or Rector of the place. A Tract replaces the Alleluia after the Gradual, the Creed is sung and the Preface is of the Blessed Trinity. Benedicamus Domino is sung,  as the dismissal, by the deacon facing the altar,.

At Vespers the antiphons and psalms of Sunday (109, 110, 111, 112 & 113) are sung. The Office hymn is Lucis creator. After the collect of the Sunday the Suffrage of the Saints is sung as are the Dominical preces at Compline.

In the 'liturgical books of 1962' anticipated Sundays have been abolished and yesterday was a 'IV class' celebration of the BVM on Saturday. The Suffrage of the Saints at Vespers and Lauds has been abolished as have the Dominical preces at Compline and Prime.  Mattins is reduced to a single nocturn of three lesson. At Prime the arrangement of psalms is truly bizarre with the festal arrangment of Pss. 53, 118(i), 118(ii). At Mass there is but a single collect and Benedicamus Domino is suppressed in favour of Ite, missa est.

Art: Jerome Nadal

Fifth Sunday after the Epiphany

The fifth Sunday after the Epiphany is of semi-double rite and its liturgical colour is green. The Gospel pericopes from St. Matthew speak of the parable where the enemy sows cockle seed into the field sown with good seed.

At Vespers yesterday afternoon the antiphons and psalms appointed for Saturday were sung. The Office hymn was Jam sol recedit igneus. The antiphon on the Magnificat was Suscepit Deus. After the collect of the Sunday commemorations were sung of the preceding Office of St. John of Matha, of St. Cyril of Alexandria and of St. Apollonia. The Suffrage of the Saints was omitted at Vespers as were the Dominical preces at Compline because of the concurrent and occurrent double feasts.

At Mattins the invitatory is Adoremus Dominum and the Office hymn is Primo die . In the first nocturn the lessons are the Incipit of St. Paul's Epistle to Timothy. In the second nocturn the lessons are from the writing of St. Augustine on the Apostle. In the third nocturn the homily is, again, from St. Augustine. At Lauds the Office hymn is Aeterne. After the collect of the Sunday commemorations are sung of St. Cyril and of St. Apollonia. The Suffrage of the Saints is omitted.

At Prime both Quicumque and the Dominical preces are omitted.

At Mass the Gloria is sung, the second collect is of St. Cyril, the third collect is of St. Apollonia. The Creed is sung and the preface is of the Blessed Trinity.

At Vespers the Office hymn is Lucis creator. After the collect of the Sunday commemorations are sung of the following feast of St. Scholastica and of St. Cyril. The Suffrage is omitted as are the Domincal preces at Compline.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. Mattins is cut down to a single nocturn of three lessons. There are no commemorations at Lauds. At Mass there is but a single collect.

Art: Jerome Nadal

The Purification of the BVM - Candlemass

The Feast of the Purification of the BVM is a Double of the Second Class. The feast is generally known in English-speaking countries as Candlemass as before the principle Mass candles for use throughout the year ahead are solemnly blessed. The liturgical colour of the day is white but violet is used for the Asperges,  blessing of candles and procession. The fourth Sunday after the Epiphany is commemorated in the Office and at Mass.

In the Byzantine East the feast is known as the Hypapante, the Meeting of the Lord, and was often so name in early Western liturgical books (e.g. several examples can be found in the comparison of Calendars given in 'Saints in English Calendars before 1100', Henry Bradshaw Society, Vol.CXVII). In the diverse Medieval uses an even more elaborate blessing than the form found in the Roman Missal outlined below can be seen with a preface of blessing, e.g. Sarum, which compares with the blessing of Palms and the Waters at Epiphany.

At Vespers yesterday afternoon the antiphons used on the feast of the Circumcision,  O admirabile commercium etc,were sung again, doubled, with the psalms of feasts for the Blessed Virgin (Pss. 109, 112, 121, 126 & 147). The chapter was proper to the feast and the Office hymn Ave, maris stella. The antiphon on the Magnificat was proper to the feast Senex Puerum portabat etc. After the collect of the feast commemorations were sung of the preceding feast of St. Ignatius of Antioch and of the fourth Sunday after Epiphany. At Compline the tone and Doxology of Te lucis was that in honour of the Incarnation, Jesu, tibi sit gloria etc.

At Mattins the invitatory is proper, Ecce venit as templum sanctum suum Dominator Dominus: Gaude et laetare, Sion occurrens Deo tuo and the Office hymn is Quem terra. The antiphons and psalms for each nocturn come from the Common of the Blessed Virgin as does the Office hymn Quem terra, pontus, sidera. In the first nocturn the lessons are from the Book of Exodus and from Leviticus. The responsories are proper to feast and particularly beautiful. In the second nocturn the lessons come from a sermon of St. Augustine and in the third nocturn the homily if from St. Ambrose. The ninth lesson is the homily for the fourth Sunday after the Epiphany from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the antiphons are proper to the feast, Simeon justus etc., and are sung with the Dominical psalms. The antiphon on the Benedictus is again proper to the feast, Cum inducerent etc. After the collect of the feast a commemoration of the Sunday is sung.

At the Hours the hymns have the melody and Doxology of the Incarnation. The antiphons from Lauds, Simeon justus etc., are sung, doubled, with the festal psalms. At Prime, Pss. 53, 118(i) & 118(ii), in the short responsory the versicle Qui natus es de Virgine is sung and the lectio brevis is proper to the feast, Et placebit.

After Terce the Asperges and blessing of candles takes place. The celebrant vests in a violet cope and the ministers wear violet folded chasubles. The altar is vested in white but a violet antependium placed over the festal one etc. The organ is silent (as is always the case when folded chasubles are used).

After the Asperges ceremony the celebrant and ministers go to the Epistle corner, there the celebrant sings five prayers of blessing in the ferial tone. Incense is then blessed, lustral water sprinkled over the candles whilst the celebrant says Asperges me, in a low voice, and then the candles are then incensed. At the centre of the altar the celebrant receives a candle from the senior canon present, kissing the candle before taking it. In no canon or senior cleric is present the celebrant kneels before the altar and takes his own candle. Candles are then distributed while the antiphon Lumen ad revelationem is sung interpolated into the canticle Nunc dimittis. Those receiving the candles kiss them, first, then the celebrant's hand. At the conclusion of the distribution the antiphon Exsurge, Domine is sung with a Doxology and the candles lighted. After the distribution the celebrant returns with the ministers to the Epistle corner and chants Oremus. As the feast falls on a Sunday, and not being in Septuagesima, the deacon does not sing Flectamus genua. The celebrant sings the collect Exaudi. The procession then takes place. The subdeacon of the Mass takes the processional cross. The procession goes around the church with lighted candles during the singing of three antiphons Adorna thalamum, Responsum accepit Simeon and Obtulerunt. These text are clearly ancient and found, almost verbatim, in the Menaion of the Byzantine rite.

After the Procession the ministers change from violet vestments to white and Mass is celebrated in the usual matter. The Gloria is sung and the second collect is of the Sunday. The Creed is sung and the preface is that of the Nativity, the feast being a 'satellite' of Christmas. Lighted candles are held by all during the chanting of the Gospel, including the celebrant, and from the beginning of the Canon until after the distribution of Communion. The last Gospel is of the Sunday.

At second Vespers the antiphons Simeon justus etc are again sung, doubled, with the psalms of the Blessed Virgin.  After the collect of the feast a commemoration is sung of the Sunday. From Compline today the Marian antiphon changes from Alma, Redemptoris to Ave, Regina caelorum etc.

In the 'liturgical books of 1962' the feast although of second class gains a first Vespers when it falls on a Sunday. However, being classed as a feast of the LORD, no commemoration of the Sunday was made at Vespers. Mattins and Lauds are the same as the former Rite except there is no ninth lesson of the Sunday at Mattins and there is no commemoration of the Sunday at Lauds. At the Little Hours the Dominical antiphons and psalter are used rather than those of the feast. At Prime Pss. 117, 118(i) & 118(ii), although the versicle Qui natus is sung in the short responsory the lectio brevis is of the season not of the feast. The Doxology in honour of the Incarnation is not used but the hymns sung to the tone used for Sundays.

At the Asperges and  blessing of candles white vestments are used rather than violet. The five collects of blessing have the usual 'long conclusion' omitted and in its place the 'short conclusion' - e.g. Per eundem Dominum nostrum. Amen. The verse Exsurge, Domine is omitted and the command of Flectamus genua is always omitted - even in years when the feast falls within Septuagesima.  At Mass  Judica me, Deus  and its antiphon, the following versicles and the prayers Aufer a nobis and Oramus te, Domine are entirely omitted and the celebrant simply kisses the altar before censing it. There is no commemoration of the Sunday at Mass and the last Gospel is In principio. At Vespers there is no commemoration of the Sunday.

Icon of the Hypapante from St. John's Parish of the Melkite Eparchy in Australia.