Holy Week

Dominica in Palmis - Palm Sunday

Palm Sunday is a privileged semi-double Sunday of the first class and the sixth, and last, Sunday in Lent. Its liturgical colour is violet. No feast can take its place. In the Roman rite Palm Sunday, in its traditional form, is a truly magnificent day with the splendid solemn blessing of Palms and Procession before the principal Mass. These ceremonies along with the Mass that follows symbolically prefigure the events of the week ahead.

At Vespers yesterday morning the antiphons and psalms of Saturday were sung. The chapter, from Philippians, Fratres: Hoc enim senite was proper to the Sunday. The Office hymn was Vexilla regis. The antiphon on the Magnificat: Pater juste, and the collect, were both proper to Palm Sunday.  After the collect of the Sunday a commemoration of St. Hermengild was sung. At Compline, sung at the usual time, the Dominical preces were sung.

At Mattins At Mattins the invitatory is Hodie, si vocem Domini audieritis, Nolite obdurare corda vestra and the Office hymn is Pange, lingua ...Lauream. In the first nocturn the lessons are from the book of Jeremiah the Prophet. In the second nocturn the lessons are a sermon of St. Leo the Great and in the third a homily of St. Ambrose. The The Deum is not sung but a ninth responsory, Circumdederunt me viri mendaces etc., is sung in its place. At Lauds the proper antiphons, Dominus Deus etc., are sung with the second scheme of Psalms  (50, 117, 62, Benedictus es, 148). The chapter is proper to the Sunday and the Office hymn is Lustra sex. After the collect of the Sunday a commemoration is sung of St. Hermenegild.

At Prime and the Hours the antiphons are proper to the Sunday, Pueri Hebraeorum etc. At Prime, Pss 92, 99 (displaced from Lauds) and 118(i) & 118(ii)  the Dominical preces are sung and the short lesson is Faciem meam. At Terce the antiphon is Pueri Hebraeorum vestimenta.  Both 'Pueri 'antiphons will be heard again shortly afterwards, in slightly different textual form, at the distribution of the Palms.

After Terce, before the principal Mass, the Asperges ceremony takes place as usual. The deacon and subdeacon wear violet folded chasubles. Being in Passiontide the Lesser Doxology is omitted after the verse of the Miserere. After the Asperges the celebrant and ministers proceed to the Epistle corner and begin the solemn blessing of Palms whilst the choir sing the antiphon Hosanna fili David, O Rex Israel etc. The rubrics direct that the Palms are to be blessed at the Epistle side of the altar.

As the choir sing the antiphon Hosanna Filio David the celebrant reads it in a low voice and then chants the collect Deus, quim diligere, in the ferial tone, which is then followed by the reading of the Epistle and Gospel of the blessing. The normal ceremonies of High Mass are followed.The subdeacon removes his folded chasuble to sing the Epistle taken from the Book of Exodus. Following the Epistle two texts are given, Collegerunt pontifices and In monte Oliveti (the latter will appear again as a responsory during the Triduum) to be sung as a 'gradual', both may be sung. Following the Gospel the deacon resumes his folded chasuble and the collect Auge fidem is sung followed by a preface, Sanctus and four further collects Deus, qui dispersa, Deus, qui miro, Deus, qui per olivae and Benedic quaesumus. The presence of a preface is indicative of the solemn blessing (c.f. the great blessing of waters at Epiphany, the blessing of Holy Oils etc). The collect Deus, qui miro is a didactic masterpiece. Readers will note the strong correlation between the text of the collect and of the second lesson of Mattins for the Saturday before Palm Sunday from St. Augustine:

O God, who, by the wonderful order of Thy disposition, hast been pleased to manifest the dispensation of our salvation even from things insensible: grant, we beseech Thee, that the devout hearts of Thy faithful may understand to their benefit what is mystically signified by the fact that on this day the multitude, taught by a heavenly illumination, went forth to meet their Redeemer, and strewed branches of palms and olive at His feet. The branches of palms, therefore, represent His triumphs over the prince of death; and the branches of olive proclaim, in a manner, the coming of a spiritual unction. For that pious multitude understood that these things were then prefigured; that our Redeemer, compassionating human miseries, was about to fight with the prince of death for the life of the whole world, and, by dying, to triumph. For which cause they dutifully ministered such things as signified in Him the triumphs of victory and the richness of mercy. And we also, with full faith, retaining this as done and signified, humbly beseech Thee, O holy Lord, Father almighty, everlasting God, through the same Jesus Christ our Lord, that in Him and through Him, whose members Thou hast been pleased to make us, we may become victorious over the empire of death, and may deserve to be partakers of His glorious Resurrection.

The celebrant then puts on incense and blesses it. The Palms are then sprinkled with lustral water, the celebrant saying in a low voice Asperges me etc, and then censed. Another collect, Deus, qui Filium is then sung. The celebrant then receives his Palm from the senior canon present. If no other priest is present the celebrant kneels and takes the Palm from the of the altar, kisses it then passes it to the subdeacon who places it again on the mensa. The celebrant then gives Palms to the deacon and subdeacon and other ministers and then the people. The Palm is kissed first and then the celebrant's hand. During the distribution the antiphons Pueri Hebraeorum and Pueri Hebraeorum vestimenta are sung. After the distribution the celebrant and ministers go back to the altar, bow to the Cross and then go to the Epistle corner where the celebrant's hands are washed. Then, at the missal, he sings the collect Omnipotens sempiterne.

Distribution of the Palms at a Pontifical Mass from the Caeremoniale Episcoporum

After the distribution of the Palms is complete the celebrant's hands are washed as the, veiled, Processional Cross is decorated with some of the blessed Palms. A Procession is then formed, led by the thurifer, followed by the subdeacon (of the Mass, not this day an additional subdeacon) bearing the Processional Cross. The deacon sings Procedamus in pace and the following antiphons are sung during the Procession Cum appropinquaret, Cum audisset, Ante sex dies, Occurrunt turbae, Cum angelis et pueris and Turba multa.

 

Before re-entering the church, Fribourg - New Liturgical Movement

Ideally, the Procession goes outside and around the church but circumstances may dictate the Procession must simply go around the aisles of the church. Towards the end of the Procession the cantors re-enter the church and the door is closed. The beautiful hymn of Theodolph Gloria, laus, et honor is then sung in alternation between the cantors inside the church and everyone else outside. At the end of the hymn the subdeacon, or Crucifer when there are no ministers, strikes the church door three times with the foot of the Processional Cross and the party re-enters the church to the singing of Ingrediente Domino.

The celebrant exchanges his cope for a chasuble. The prayers at the foot of the altar are said as at every traditional Mass but the psalm Judica me is omitted being in Passiontide. The introit is Domine, ne longe etc. There is no Gloria. Only the collect of the day is sung at Mass. Psalm 21 is sung in its entirety as a Tract. The major difference from any other Sunday is singing of the Passion according to St. Matthew by three additional deacons of the Passion. The text of the Passion is Matthew 26: 1-75; 27: 1-66. After the singing of the Passion the last part, Altera autem die...lapidem cum custodibus, is sung with the ceremonies of a Gospel by the deacon of the Mass (having removed his folded chasuble etc) to a most haunting tone.

 

The choir and people hold their Palms during the singing of the Passion. The Creed is sung, the preface is of the Cross and the dismissal is Benedicamus Domino, sung by the deacon facing the celebrant and altar.Sext and None again have proper antiphons, Tibi revelavi etc and Invocabo etc respectively.

At Vespers the antiphons and psalms of Sunday are sung. The chapter is Hoc enim senite and the Office hymn is Vexilla regis. After the collect of the Sunday commemorations are sung of St. Justin, of St. Hermenegild and of SS Tiburtius, Valerian & Maximus. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' Palm Sunday has been given a radical 'makeover' to the extent that the official title of the day has even been changed to 'Second Sunday of the Passion or Palm Sunday#. Vespers were sung yesterday in the afternoon as at any other time of the year. There are no commemorations at either Vespers. Mattins is cut down to the usual single nocturn of three lessons. At Lauds there are no commemorations. At Prime the psalmody is Ps. 53, 118(i) & 118(ii) as on feasts and as will be sung on the Queen of Feasts a week hence. 

At the massively truncated blessing of Palms the ministers wear red dalmatic and tunicle instead of folded chasubles, the prayers at the foot of the altar are omitted and the Passion is curtailed to Matthew 26: 36-75, 27: 1-60 thus omitting 35 verses from the beginning and 6 from the end.  In an excellent series of articles on the reforms Gregory DiPippo details what is omitted from the Passion narrative:

 'The verses removed from the beginning of St Matthew’s Passion recount the conspiracy of the elders and chief priests against the Lord, the anointing of His feet at Bethany, Judas’ betrayal, the preparation and celebration of the Last Supper, the Institution of the Eucharist, the departure to the Mount of Olives, and the prediction of Peter’s betrayal. The verses removed from the end recount the placing of the guard at the tomb, which is not in any of the other Gospels.' 

The dismissal is Ite, missa est and the last Gospel is omitted. (In Masses without the blessing of Palms the Gospel for the blessing Cum appropinquasset Jesus is read as a proper last Gospel (the only surviving proper last Gospel in the 'liturgical books of 1962'). For those interested in the depressing details of the catalogue of destruction of what turned a splendid day into a miserable event see this post here. The image below shows a typical blessing of Palms in the reformed rite, actually following its rubrics rather than dressing it up to lessen the damage, with the palms on a table versus populum etc.

 

Passion Week

Passion Sunday

Passion Sunday is the fifth and penultimate Sunday in Lent. It is a semi-double Sunday of the first class and its liturgical colour is violet.

The most apparent and visually striking feature of this Sunday is the Roman practice of veiling all crosses and images with violet cloth. The custom seems to have developed from the words in the day's Gospel 'Jesus autem abscondit se' - but Jesus hid himself. The veiling takes place after Mass on Saturday morning before Vespers are sung. The praxis should not be confused with that of Lenten Array where holy images were covered in off-white linen or cloth from the very beginning of Lent. From Vespers along with the veiling, the liturgy of the season takes on certain more penitential aspects that belong to Passiontide. The Gloria Patri is omitted from the invitatory of Mattins, from the responsories of Mattins and from the short responsories of the Hours. It is also omitted from the Asperges ceremony before Mass on both Passion Sunday and on Palm Sunday. In Masses 'of the season' Gloria Patri is also omitted from the introit and Lavabo along with the psalm Judica me Deus. The Suffrage of the Saints is also omitted at Vespers and at Lauds, in all Offices, until after Trinity Sunday.

At Vespers, yesterday morning, the antiphons and psalms of Saturday were sung, the chapter was proper to Passion Sunday. The Office hymn was Vexilla regis. This hymn is sung at Vespers throughout Passiontide and at the Mass of the Pre-Sanctified on Good Friday morning. The antiphon on the Magnificat and collect were proper to the Sunday. After the collect of the Sunday a commemoration of the preceding Office of St. Vincent Ferrer was sung. At Compline the Lesser Doxology was omitted from the short responsory as noted and the Dominical preces were omitted.

At Mattins the invitatory is Hodie, si vocem Domini audieritis, Nolite obdurare corda vestra from Ps. 94 and a special rubric indicates the omission of that verse in the psalm. The hymn is Pange, lingua ...Lauream. The same invitatory and hymn are sung from today until the Sacred Triduum in the Office of the Season. The antiphons given in the Psalter for Sundays are sung. In the first nocturn the lessons are the Incipit of the book of Jeremiah. In the second nocturn the lessons are taken from the ninth sermon on Lent by St. Leo the Great. In the third nocturn the lessons are a homily of St. Gregory on St. John's Gospel. The Te Deum is omitted as on other Lenten Sundays and a ninth responsory, Quis dabit capiti, sung in its place. At Lauds the antiphons, Vide Dominum etc., are proper to the Sunday and the second scheme of Psalms is sung (50, 117, 62, Benedictus es & 148). The chapter is proper to the Sunday and office hymn is Lustra sex. 

At Prime and the Hours the antiphons, Ego daemoninum etc., are proper to the Sunday. At Prime the psalms are 92, 99 (displaced from Lauds) and 118(i) & 118(ii). At Prime the Dominical preces are sung.

Mass is sung after Terce. The ministers wear folded chasubles. The Gloria is omitted. The second collect is Ecclesiae etc/  There is no third collect in Passiontide. As usual in Lent a Tract is sung after the Gradual. The Creed is sung, the preface is of the Cross and the dismissal is Benedicamus Domino sung by the deacon whilst facing the celebrant and altar.

At Vespers the antiphons and psalms of Sunday are sung. The Office hymn is Vexilla regis which is sung at Vespers throughout Passiontide and at the Mass of the Pre-Sanctified on Good Friday morning. At Compline the Dominical preces are sung.

In the 'liturgical books of 1962' Passion Sunday becomes re-branded as 'First Sunday of the Passion'. Vespers were sung yesterday in the afternoon as at any other time of the year. There were no commemorations.  Mattins is reduced down to the usual single nocturn of three lessons. At Prime the psalmody is Ps. 53, 118(i) & 118(ii) as on feasts. The Dominical preces have been abolished. At Mass the ministers wear dalmatic and tunicle instead of folded chasubles, there is only a single collect and the dismissal is Ite, missa est.

Art: Jerome Nadal

The fourth week of Lent

Fourth Sunday in Lent

The fourth Sunday in Lent is known as Laetare Sunday after the opening words of the Introit at its Mass Laetare, Jerusalem - Rejoice Jerusalem - and is also known as 'mid-Lent' Sunday.  In many countries, including Great Britain and Ireland, is is also 'Mothering Sunday'. It is a semi-double Sunday of the first class.

The distinguishing feature of this Sunday is the absence of folded chasubles and the permitted, though not obligatory, use of rose-coloured vestments. Rose is perceived as a lighter shade of violet and the use of rose vestments developed from the older praxis of a golden rose being given to female monarchs by the Pope on this day. Cardinals of the Court of Rome wore rose watered-silk choir dress on this Sunday along with the corresponding Gaudete Sunday in Advent. For the rest of Lent Cardinals wore their 'winter violet' merino cassock, mantelletum and mozzeta (not the violet watered silk of their 'summer' violet). This practice disappeared at the Papal Court towards the end of the nineteenth century but continued with Cardinals at their titular churches until the 1920s.

At Vespers yesterday morning the antiphons and psalms of Saturday were sung. The Office hymn was Audi benigne conditor. After the collect of the Sunday the Suffrage of the Saints was sung.  At Compline the Dominical preces were sung.

At Mattins the invitatory is, as on the previous Sundays of Lent, Non sit vobis and the Office hymn is Ex more. The antiphons given in the Psalter for Sundays are sung. In the first nocturn the lessons are from Exodus and the story of Moses and the Burning Bush. In the second nocturn the lessons are from the writings of St. Basil the Great on fasting and in the third nocturn the lessons are a homily of St. Augustine on St. John's Gospel. At Lauds the antiphons, Tunc acceptabis etc., are proper to the Sunday and the second scheme of Psalms sung (50, 117, 62, Benedictus es, & 148). The chapter is proper to the Sunday and Office hymn is O sol salutis. After the collect of the Sunday the Suffrage of the Saints is sung.

At Prime and the Hours the antiphons, Accepit ergo etc., are proper to the Sunday. At Prime, Pss. 92, 99 (displaced from Lauds), 118(i) & 118(ii), the Dominical preces are sung and the short lesson is Quaerite Dominum.

Mass is sung after Terce. As folded chasubles are not worn the organ may be played. The ministers wear violet, or rose, dalmatic and tunicle. The Gloria is omitted, the second collect is A cunctis, the third collect is Omnipotens.  A Tract is sung after the Gradual, the Creed is sung, the preface is of Lent and the dismissal is Benedicamus Domino, sung by the deacon facing the celebrant and altar.

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

In the 'liturgical books of 1962' Vespers were sung yesterday in the afternoon as at any other time of the year. The Suffrage and Dominical preces have been abolished. Mattins is cut down to a single nocturn of three lessons. At Prime the psalms are 53, 118(i) & 118(ii) as on feasts. At Mass there is a single collect. The dismissal is Ite, missa est. 

Art: Jerome Nadal

The third week of Lent

Third Sunday in Lent

The third Sunday in Lent is a semi-double Sunday of the first class and its liturgical colour is violet. The Gospel pericopes from St. Luke at Mattins and Mass recounts the LORD casting out evil from a demoniac.

At Vespers yesterday morning the antiphons and psalms of Saturday were sung. The chapter was proper to the Sunday and the Office hymn was Audi, benigne Conditor. After the collect of the Sunday the Suffrage of the Saints was sung as were the Dominical preces at Compline.

At Mattins the invitatory is Non sit vobis and the Office hymn is Ex more, as on the other Sundays in Lent. The antiphons and psalms of Sunday are sung. In the first nocturn the lessons are taken from Genesis and the story of Joseph, his coat of many colours and his brothers casting him into a pit. In the second nocturn the lessons are taken from the Book of St. Augustine on Joseph. In the third nocturn the lessons are a homily of the Venerable Bede on St. Luke's Gospel. A ninth responsory, Lamentabatur Jacob, is sung in place of the Te Deum.

At Lauds the antiphons are proper to the Sunday, Fac benigne etc., sung with the second scheme of Psalms (50, 117, 62, Benedictus es, 148). The chapter is proper to the Sunday and the Office hymn is O sol salutis. After the collect of the Sunday the Suffrage of the Saints is sung.

At Prime and the Hours the antiphons are proper to the Sunday, Et cum ejecisset Jesus etc. At Prime the psalms are Pss. 92, 99 (displaced from Lauds), 118(i) & 118(ii). The Dominical preces are sung.

Mass is sung after Terce. The deacon and subdeacon wear violet folded chasubles. There is no Gloria. The second collect is A cunctis, the third collect is Omnipotens. A Tract is sung after the Gradual, the Creed is sung, the preface is of Lent and the dismissal is Benedicamus Domino, sung by the deacon facing the altar and celebrant.

At Vespers the antiphons and psalms of Sunday (109, 110, 111, 112 & 113) are sung. The Office hymn is Audi, benigne Conditor. After the collect of the Sunday a commemoration of the following Office of St. Gabriel the Archangel is sung. The Suffrage of the Saints is omitted as are the Dominical preces at Compline.

In 'liturgical books of 1962' Vespers yesterday were sung in the afternoon as at any other time of the year. The Suffrage of the Saints and the Dominical preces have been abolished. Mattins is cut down to a single nocturn of three lessons. At Prime the psalms are Pss.53, 118(i) & 118(ii) as on feasts. At Mass the ministers wear dalmatic and tunicle, as in Septuagesima etc. There is but a single collect and the dismissal is Ite, missa est. At Vespers there are no commemorations.

Art: Jerome Nadal

The second week of Lent

Second Sunday in Lent

At Vespers yesterday morning the antiphons and psalms of Saturday were sung. The chapter was proper to the Sunday and the Office hymn was Audi, benigne Conditor. After the collect of the Sunday the Suffrage of the Saints was sung as were the Dominical preces at Compline.

At Mattins the invitatory is Non sit vobis and the Office hymn is Ex more. The antiphons and psalms given for Sunday are sung. In the first nocturn the lessons are from the twenty-seventh chapter of Genesis and the story of Jacob and Esau. In the second nocturn the lessons are taken from the book of St. Augustine against lying and explain the mystery of Jacob's actions. In the third nocturn the lessons are a homily of St. Leo the Great on the Transfiguration of the LORD. A ninth responsory, Cum audisset Jacob, is sung in place of the Te Deum.

At Lauds the antiphons Domine labia mea aperies etc are proper to the Sunday and are sung with the second scheme of Psalms (50, 117, 62, Benedictus es and 148). The chapter is proper to the Sunday and the Office hymn is O sol salutis. After the collect of the Sunday the Suffrage of the Saints is sung.

At Prime and the Hours the antiphons are proper to the Sunday. At Prime the psalms are 92, 99, 118(i) & 118(ii). The Dominical preces are sung and the short lesson is Quaerite Dominum.

Mass is sung after Terce. The deacon and subdeacon wear violet folded chasubles. There is no Gloria. The second collect is A cunctis, the third collect is Omnipotens. A Tract is sung after the Gradual, the Creed is sung, the preface is of Lent and the dismissal is Benedicamus Domino, sung by the deacon facing the altar.

At Vespers the antiphons and psalms (109, 110, 111, 112 & 113) are of Sunday. The Office hymn is Audi, benigne Conditor. After the collect of the Sunday a commemoration is sung of the following feast of St. Patrick. The Suffrage of the saints is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' Vespers on Saturday are sung at the same time as any on other day of the year. The Suffrage of the Saints and the Dominical preces have been abolished. Mattins is cut down to a single nocturn of three lessons. At Prime the psalms are the festal arrangement of Ps. 53, 118(i) & 118(ii) and the Dominical preces have been abolished. At Mass the ministers wear dalmatic and tunicle, as in Septuagesima, and there is only a single collect. The dismissal is Ite, missa est. At Vespers there are no commemorations.

Image: Missale Romanum, Paris, 1572

The first week of Lent

First Sunday in Lent

The first Sunday in Lent is a semi-double Sunday of the first class. No feast can take precedence, in occurence, over it or any such Sunday. The liturgical colour of the Sunday is violet. At Mass, unlike in Septuagesima, the ministers wear the ancient vesture of folded chasubles rather than dalmatic and tunicle and the organ is silent (as has been the practice too since Ash Wednesday). The Gospel pericope at Mattins and Mass is St. Matthew's account of the LORD's temptation by Satan in the desert. Vespers yesterday morning marked the ancient beginning of Lent before the addition of Ash Wednesday and the intervening days. On these added days although certain penitential practices have entered the Liturgy such as the use folded chasubles and the ferial preces at the Hours the Office hymns etc were still those used in previous weeks. Vespers of the first Sunday in Lent mark the beginning of the Pars Verna, the Spring volume of the Breviary.

At Vespers yesterday morning the antiphons and psalms of Saturday were sung. The chapter was proper to the Sunday, Fratres: Hortamur vos, and the Office hymn was Audi, benigne Conditor. After the collect of the Sunday commemorations were sung of the preceding feast of St. John of God and of St. Frances of Rome. The Suffrage of the Saints was omitted as were the Dominical preces at Compline.

At Mattins the invitatory is Non sit vobis and the hymn is Ex more. These are both used throughout the first four weeks of Lent. The antiphons and psalms given in the Psalter for Sundays are sung, as on previous Sundays. In the first nocturn the lessons are from the Second Letter of St. Paul to the Corinthians. In the second nocturn the lessons are taken from a sermon on Lent by St. Leo the Great and in the third nocturn the lessons are a homily of St. Gregory the Great on St. Matthew's account of the temptation of the LORD. As in Septuagesima there is no Te Deum but a ninth responsory, Angelis suis Deus mandavit de te.

At Lauds the antiphons are proper to the Sunday, Cor mundum etc., and the second scheme of Psalms is sung (50, 117, 62, Benedictus es, 148). The chapter is proper to the Sunday and the Office hymn is O sol salutis. After the collect of the Sunday a commemoration of St. Frances of Rome is sung. The Suffrage of the Saints is omitted.

At Prime and the Hours the antiphons are proper to the Sunday, Jesus autem etc. At Prime the psalms are 92, 99 (displaced from Lauds) and 118(i) & 118(ii). The Dominical preces are omitted and the short lesson is Quaerite Dominum.

Mass is sung after Terce. As folded chasubles are worn by the ministers the organ is silent. The Gloria is not sung. The second collect is of St. Frances of Rome, today, ordinarily, there is no the third collect. A Tract is sung after the Gradual, the Creed is sung, the preface is of Lent and the dismissal is Benedicamus Domino, sung by the deacon facing the celebrant and altar.

Vespers are of the Sunday, sung at the normal time (as Sundays are not fast days). The antiphons and psalms are those of Sunday, the chapter is proper and the Office hymn is Audi, benigne Conditor. After the collect of the Sunday commemorations are sung of the following Office of the SS Forty Martyrs of Sebaste and of St. Frances of Rome. The Suffrage of the Saints is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' Vespers on the weekdays of Lent are sung at the same time as during the rest of the Liturgical year. There are no commemorations at Vespers. The Suffrage of the Saints and Dominical preces have been abolished entirely. Mattins is cut down to a single nocturn of three lessons. At Lauds there are no commemorations. At Prime the psalms are Ps. 53, 118(i) & 118(ii) as on feasts. At Mass the ministers wear dalmatic and tunicle, as in Septuagesima. There is but a single collect. The dismissal is Ite, missa est.

Art: Jerome Nadal

Quinquagesima Sunday

Quinquagesima Sunday is a semi-double of the second class and its liturgical colour is violet. The Gospel pericopes at Mattins and Mass are taken from St. Luke and give the account of the giving of sight to the man born blind.

At Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The chapter was proper to Quinqugesima Sunday, Fratres: Si linguis hominum, and the Office hymn was Jam sol recedit igneus. The antiphon on the Magnificat and collect were proper to Quinquagesima Sunday. After the collect of the Sunday the Suffrage of the Saints was sung. At Compline the Dominical preces were sung.

At Mattins, as on the previous two Sundays, the antiphons and psalms are those used on Sundays throughout the year and the Office hymn is Primo die. In the first nocturn the lessons are again from Genesis and this Sunday concern the story of Abraham. In the second nocturn the lessons are from St. Ambrose on the Book on the Patriarch Abraham and in the third nocturn the lessons are a homily from St. Gregory on St. Luke's Gospel of the man blind from birth whose sight was restored by the LORD. The blind man is a figure of the human race according to St. Gregory. A ninth responsory, Caecus sedebat secus viam etc, is sung in place of the Te Deum.

At Lauds the 'second scheme' of psalms is sung: Pss. 50, 117, 62, Benedictus es and 148. The antiphons at Lauds are proper for Quinquagesima Sunday, Secundum multitudinem etc. The Office hymn is Aeterne. The antiphon at the Benedictus and the collect are proper to Quinquagesima. After the collect of the Sunday the Suffrage of the Saints is sung.

At all the Hours the antiphons and chapters are proper to Quinquagesima Sunday.  At Prime the order of psalmody is that used when the second scheme of Lauds is sung, i.e. Pss. 92, 99 (displaced at Lauds) and Ps. 118(i) & 118(ii). The Dominical preces are sung.

At Mass the Gloria is omitted, the second collect is A cunctis, the third collect is chosen by the Dean or rector of the place. A Tract is sung 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 and the last Gospel.

At Vespers the antiphons and psalms of Sunday are sung, the chapter is proper to the Sunday. The Office hymn is Lucis creator. After the collect of the Sunday the Suffrage of the Saints is sung.  At Compline the Domincal preces are sung.

In the 'liturgical books of 1962' the Suffrage of the Saints and the Dominical preces have been abolished. At Mattins there is only a single nocturn. At Prime Pss. 53, 118(i) & 118(ii ) are sung, as on feasts. At Mass there is a single collect and Benedicamus Domino is suppressed in favour of Ite, Missa est.

Art: Jerome Nadal

Sexagesima Sunday

Sexagesima Sunday is a semi-double Sunday of the second class and its liturgical colour, until Vespers this year, is violet. The Sunday is characterised by a very lengthy Epistle from St. Paul's Latter Epistle to the Corinthians. The Gospel pericopes are from St. Luke and contain the parable of the sower with his seed landing on rock, amongst weeds and on the good ground. The Vigil of St. Matthias the Apostle was anticipated yesterday.

At Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The chapter was proper to the Sunday, Fratres: Libenter suffertis, and the Office hymn was Jam sol recedit igneus. After the collect of the Sunday commemorations were sung of the preceding Office of St. Peter's Chair at Antioch, of St. Paul the Apostle and St. Peter Damian. The Suffrage of the Saints was omitted as were the Dominical preces at Compline.

At Mattins the invitatory is Praeoccupemus and the Office hymn is Primo die. The antiphons and psalms are from the Psalter for Sundays. In the first nocturn the lessons continue to be read from Genesis (Ch. 5 & 6) with the beginning of the story of Noah. In the second nocturn the lessons are from St. Ambrose on Noah and the Ark and in the third nocturn the lessons are a homily from St. Gregory on the Gospel of the seed falling on good and poor ground. A ninth responsory, Cum turba plurima, is sung in place of the Te Deum.

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 for Sexagesima Sunday, Secundum magnam misericordiam etc as are the chapter and antiphon on the Benedictus. The Office hymn is Aeterne.  After the collect of the Sunday a commemoration is sung of St. Peter Damian. The Suffrage of the Saints is omitted.

At Prime the order of psalmody is Pss. 92, 99 (displaced at Lauds) 118(i) & 118(ii). The Dominical preces are omitted. At the Hours the antiphons, Semen cecidit etc, and chapters are proper to Sexagesima Sunday.

Mass is sung after Terce. The Gloria is omitted, the second collect is of St. Peter Damian. Today there is no third collect. A Tract is sung after the Gradual, the Creed is sung, the Preface is of the Trinity and Benedicamus Domino is sung as the dismissal by the deacon facing the altar.

After None there is a colour change to red and first Vespers of the feast of St. Matthias the Apostle are sung. The antiphons Hoc est praeceptum meum etc are sung, doubled, with Pss. 109, 110, 111, 112 & 116. The Office hymn is Exsultet orbis gaudiis. After the collect of the feast commemorations are sung of the Sunday and of St. Peter Damian. The Suffrage is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' the Vigil of St. Mathias has been abolished.  At Vespers there are no commemorations.  Mattins is cut down to a single nocturn.  At Lauds there are no commemorations.  At Prime the arrangement of psalmody is festal, Pss. 53, 118(i), 118(ii). At Mass there is single collect and Benedicamus Domino is suppressed in favour of Ite, missa est.  Vespers are of the Sunday without any commemoration of St. Matthias.

Art: Jerome Nadal

Update:

In response to a question in the comments below here is an image from a 1932 Dessain BR, Hiemalis volume, in my collection of the Common of Apostles. It will be noted that Alleluia is within parentheses indicating its omission in Septuagesima as in the case of St. Matthias this year.

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.

Third Sunday after the Epiphany

The third Sunday after the Epiphany is of semi-double rite and its liturgical colour is green. The Gospel pericopes from St. Matthew record the LORD healing the leper and the centurion's servant.

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 the Conversion of St. Paul, of St. Peter the Apostle and of St. Polycarp. The Suffrage of the Saints was omitted as were the Dominical preces at Compline.

At Mattins the invitatory is Adoremus Dominum and the Office hymn Primo die. In the first nocturn the lessons are the Incipit of St. Paul's Epistle to the Galatians. In the second nocturn the lessons are from an exposition of this Epistle to the Galatians by St. Augustine and in the third nocturn the homily is from St. Jerome. The Te Deum is sung. At Lauds the Office hymn is Aterne rerum conditor. After the collect of the Sunday a commemoration is sung of St. Polycarp. The Suffrage of the Saints is omitted.

At Prime, Ps. 117, 118(i) & 118(ii) both Quicumque and the Dominical preces are omitted.

At Mass the Gloria is sung, the second collect is of St. Polycarp. Today there is no third collect. The Creed is sung and the preface is that of the Blessed Trinity.

At Vespers, Pss. 109, 110, 111, 112 & 113, the Office hymn is Lucis creator. After the collect of the Sunday commemorations are sung of the following Office of St. John Chrysostom and of St. Polycarp. The Suffrage of the Saints is omitted as are the Dominical preces at Compline.

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

Art: Jerome Nadal

Second Sunday after the Epiphany

The second Sunday after the Epiphany is of semi-double rite and its liturgical colour is green. The Gospel pericopes at Mattins and Mass are from St. John's account of the Marriage Feast at Cana.

At Vespers yesterday afternoon the antiphons and psalms of Saturday were sung. The Office hymn was Jam sol recedit igneus. The antiphon on the Magnificat was Suscepit Deus which will be used on all Saturdays when Vespers are of the Sunday until Septuagesima. After the collect of the Sunday commemorations were sung of the preceding Office of the Chair of St. Peter at Rome, of St. Paul the Apostle, SS Marius, Martha, Audifax, & Abachum and, lastly, of St. Canute. The Suffrage was omitted as were the Dominical preces at Compline.

At Mattins the invitatory is Adoremus Dominum and this will be sung until Septuagesima. The Office hymn is Primo die and this will be sung at Sunday Mattins until the first Sunday in Lent. In the first nocturn the lessons are the Incipit of the Second Epistle to the Corinthians. In the second nocturn a sermon of St. Chrysostom provides the lessons and, in the third nocturn, the homily is from St. Augustine. The Te Deum is sung. At Lauds the Office hymn is Aeterne and that too is sung at Sunday Lauds until the first Sunday of Lent. After the collect of the Sunday commemorations are sung of SS Marius etc and of St. Canute followed by the Suffrage of the Saints.

At Prime, Pss 117, 118(i) & (118(ii) both Quicumque and the Dominical preces are sung.

At Mass the Gloria is sung, the second collect is of SS Marius etc, the third collect is of St. Canute. The Creed is sung and the preface is of the Blessed Trinity.

At Vespers the antiphons and psalms of Sunday are sung. The Office hymn is Lucis creator. After the collect of the Sunday commemorations are sung of the following feast of SS Fabian & Sebastian. The Suffrage is omitted as are the Dominical preces.

In the 'liturgical books of 1962' the feast of the Chair of St. Peter at Rome has been abolished. There are no commemorations at either Vespers. Mattins is reduced to a single nocturn of three lessons. There are no commemorations at Lauds. At Mass there is a single collect.

Art: Jerome Nadal

Sunday within the Octave of the Epiphany - The Holy Family

The feast of the Holy Family is of greater-double rite and its liturgical colour is white. The feast was granted by Leo XIII in 1893 in response to numerous petitions from Ordinaries and originally placed on the third Sunday after the Epiphany. Following the reforms of 1911-13 - which aimed to remove the celebration of feasts assigned to Sundays - Benedict XV assigned the feast to the Sunday within the Octave of the Epiphany and extended it to the Universal Kalendar. Although of only greater-double rite it is classed as a feast of the LORD and so takes precedence over the semi-double Sunday within the Octave of the Epiphany.

At Vespers yesterday afternoon the antiphons Jacob autem etc were sung, doubled, with psalms 109, 112 & 121, 126 & 147. The Office hymn was O lux beata caelitum. After the collect of the feast commemorations were sung of the Octave of the Epiphany (the antiphon on the Magnificat being proper to the 11th January, Admoniti Magi etc) and of the Sunday within the Octave. At Compline Te lucis was sung with the Doxology of the feast Jesu, tuis obediens etc.

At Mattins the invitatory is proper to the feast, Christum Dei Filium etc and the Office hymn is Sacra jam splendent. In the first nocturn the antiphons Cum inducerent etc are sung, doubled, with psalms 8, 18 & 23 and the lessons are from St. Paul's Epistle to the Colossians. In the second nocturn the antiphons Consurgens Joseph etc are sung, doubled, with psalms 44, 45 & 86 and the lessons are taken from a brief of Leo XIII. In the third nocturn the antiphons Ibant parentes Jesu etc are sung with psalms 95, 96 & 97. The homily is from St. Bernard on St. Luke's Gospel. The Te Deum is sung. At Lauds the antiphons Post triduum etc are sung, doubled, with the Dominical psalms. The Office hymn is O gente felix hospita. After the collect of the feast commemorations are sung of the Sunday within the Octave of the Epiphany and of the Octave of the Epiphany (the antiphon on the Benedictus being proper to the 12th January, Manifeste magnus est etc.

At Prime and the Hours the antiphons from Lauds are sung in the usual order. The hymns of the Hours have the Doxology proper to the feast. At Prime, Pss. 53, 118(i) & 118(ii), the versicle Qui Mariae et Joseph subditus fuisti is sung in the short responsory and the lectio brevis is Semetipsum exinanivit.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Sunday within the Octave of the Epiphany and the third collect is of the Octave of the Epiphany. The Creed is sung, the preface and communicantes are of the Epiphany.

After None first Vespers of the Octave Day of the Epiphany are sung.  The antiphons Ante luciferum genitus etc are sung, doubled, with Pss. 109, 110, 111, 112 & 116 as on the feast. The Office hymn is Crudelis Herodes Deum. After the, proper, collect of the Octave Day commemorations are sung of the Holy Family and  of the Sunday within the Octave. At Compline Te lucis has the Doxology of the Epiphany.

In the 'liturgical books of 1962' the feast of the Holy Family has been raised to II Class (in order for it to precedence over the Sunday) and gains a first Vespers at which there were no commemorations. The Octave of the Epiphany has been abolished.  At Compline on Saturday, and at the Hours the hymns have the ordinary Doxology. At Lauds there are no commemorations. At Prime and the Hours the antiphons and psalmody are of the Sunday (at Prime Pss. 117, 118(i) & 118(ii), and  the lectio brevis is of 'Epiphanytide'. At Mass there is a single collect. Vespers are of the Holy Family without any commemorations.

The Holy Name of Jesus & The Vigil of the Epiphany

The feast of the Holy Name of Jesus and is a Double of the Second Class and its liturgical colour is white. The Vigil of the Epiphany is commemorated in the Office and at Mass. This feast takes the place of the second 'vacant' Sunday after the Nativity or, when no Sunday falls between the Circumcision and the Epiphany, it is kept on January 2nd. The feast was granted to the Franciscan Order in 1530 to be kept on 14th January. In 1721 the feast was extended to the Universal Calendar to be kept on the second Sunday after the Epiphany. Following the 1911-13 reform the feast was moved to the Sunday between the Circumcision and Epiphany or kept on January 2nd if no such Sunday occurrs. In the Sarum Rite the feast was kept on August 7th - that date still appears in the Calendar of the Book of Common Prayer.

At Vespers yesterday afternoon the, proper, antiphons Omnis qui invocaverit etc were sung, doubled, with psalms 109, 110, 111, 112 and 115. The Office hymn was Jesu, dulcis memoria. After the collect of the feast a commemoration was sung of the Vigil of the Epiphany. At Compline Te lucis was sung with the Doxology and melody of the Incarnation and the Dominical preces were omitted.

At Mattins the invitatory is Admirabile nomen Jesu etc and the Office hymn is Jesu, Rex admirabilis etc. In the first nocturn the antiphons Domine, Dominus noster etc are sung, doubled, with psalms 8, 18 & 23 and the lessons are from the Acts of the Apostles. In the second nocturn the antiphons Memores erunt etc are sung, doubled, with psalms 44, 45 & 86 and lessons are taken from a sermon of St. Bernard. In the third nocturn the antiphons Cantate Domino etc are sung, doubled, with psalms 95, 96 & 97. The homily is also from St. Bernard. The ninth lesson is of the Vigil of the Epiphany. The Te Deum is sung. At Lauds the antiphons are again proper, Oleum effusum etc sung, doubled, with psalms 92, 99, 62, Benedicite and 148. The Office hymn is Jesu, decus angelicum. After the collect of the feast commemorations are sung of the Vigil of the Epiphany and of St. Telesphorus.

At the Hours the antiphons from Lauds are sung in the usual order with the festal psalms. The Doxologies of the hymns at the Little Hours are changed in honour of the Incarnation, Jesu, tibi sit gloria etc. At Prime, Pss. 53, 118(i) & 118(ii), the short lesson is proper, Omne quodcumque.

The Mass is proper, In nomine Jesu. The Gloria is sung, the second collect is of the Vigil of the Epiphany, (in private Masses the third collect is of St. Telesphorus). The Creed is sung, the preface is of the Nativity and the last Gospel is of the Vigil of the Epiphany.

After None first Vespers of the great feast of the Epiphany are sung. The antiphons Ante luciferum genitus etc are sung, doubled, with psalms 109, 110, 111, 112 & 116. The Office hymn is Crudelis Herodes. After the collect of the feast a commemoration is sung of the Holy Name. At Compline Te lucis is sung with the Doxology Jesu, tibi sit gloria, Qui apparuisti Gentibus etc.

In the 'liturgical books of 1962' the Vigil of the Epiphany has been abolished. The hymns at the Little Hours do not have their Doxologies changed. At the Hours the antiphons are from the Sunday Office, not the feast (at Prime Pss. 117, 118i & 118ii and the short lesson is from the season, Ipsi peribunt). At Vespers there is no commemoration of the feast of the Holy Name. At Compline Te lucis is sung with the ordinary Doxology.

Art: Jastrow, Public domain, via Wikimedia Commons