The Mass of the Pre-Sanctified

'Solemn Mass' celebration of Mass of the Pre-Sanctified, FSSP

'Mass at the Faldstool' celebration, SGG

The faldstool is not in its normal place but on the footpace of the altar. The subdeacon has removed his black folded chasuble and is chanting the lesson. The ministers sit on the altar steps.

'Pontifical Mass at the Throne' form of celebration The celebrant does not use a throne this day but a faldstool on the footpace of the altar.  Note the deacon and subdeacon as well as assistant deacons wear black folded chasubles.

Celebration of the Mass of the Pre-Sanctifed in the presence of the Pope (Pius XI), 1936 

The Pope did not celebrate on Good Friday but presided wearing a red cope, paeony-coloured stole and cloth of silver mitre. The Cardinal-celebrant (wearing a simple white mitre), Cardinal Pacelli, on the faldstool is the man who would destroy so much of liturgical tradition in the reforms of the 1950s. Note the Cardinal-deacon and Cardinal-Subdeacon in black folded chasubles seated on the altar steps.

Dominica in Palmis - Palm Sunday

Entry of Christ into Jerusalem, Pietro Lorenzetti, Wikipedia

Palm Sunday is a privileged semi-double Sunday of the first class and the sixth, and last, Sunday in Lent. 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 principle Mass. The liturgical colour, throughout, is violet.  The liturgy of the day, particularly the ceremonies of the Palms and Mass symbolically prefigure the events of the week ahead.

The Office began, as usual in Lent, with Vespers yesterday morning. Vespers were sung with the antiphons and psalms of Saturday. The chapter, from Philippians, Fratres: Hoc enim senite, was proper to the Sunday. The Office hymm 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 commemorations were sung of the preceding Office of St. John Damascene and of St. John Capistran. At Compline, sung at the usual time, the Dominical preces were omitted.

At Mattins there are the usual three nocturns. The antiphons and psalms at all the nocturns are those appointed for Sundays. 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 Te 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. John Capistran.

At Prime and the Hours the antiphons are proper to the Sunday, Pueri Hebraeorum etc. At Prime psalms 92, 99 (displaced from Lauds) and the first two divisi of Ps. 118 are sung. The Dominical preces are omitted and the short lesson is Faciem meam. At Terce the antiphon is Pueri Hebraeorum vestimenta .  Both Pueri antiphons will be heard again shortly afterwards at the distribution of the Palms.

The beginning of the Blessing of Palms, Missale Romanum, Paris, 1572, B.L. 1475bb15 - the very first Tridentine Missal this writer ever held and studied at the British Library in the 1990s

The Asperges ceremony takes place after Terce and before the principal Mass 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 chant the collect Deus, quim diligere which is then followed by the reading of an 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 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

As the celebrant's hands are washed after the distribution of the Palms, 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 removes his cope and dons his chasuble. The preparatory prayers are said but the psalm Judica me is omitted being in Passiontide. The introit is Domine, ne longe etc. There is no Gloria. 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 a commemoration is sung of St. John Capistran. 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'. Mattins is cut down to the usual single nocturn of three lessons and there are no commemorations at Lauds and Vespers. At Prime the psalmody is Ps. 53, 118(i) & 118(ii) as on feasts. At the massively truncated blessing of Palms and at Mass the ministers wear red dalmatic and tunicle instead of folded chasubles, the prayers at the foot of the altar are omitted, the Passion is shortened, 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 catalogue of destruction of what turned a splendid day into a miserable thing an earlier post here gives the grim details.  The image below shows a typical blessing of Palms in the reformed rite, actually following its rubrics, with the palms on a table versus populum etc.

Image: Screen shot from a video of the FSSP, Warrington, 2019

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. No feast can take its place. In the Roman rite Palm Sunday, in its authentic form, is a truly magnificent day with the splendid solemn blessing of Palms and Procession before the principle Mass. The liturgical colour, throughout, is violet.

The Office began, as usual in Lent, with Vespers yesterday morning. Vespers were sung with the antiphons and psalms of Saturday. The chapter, from Philippians, Fratres: Hoc enim senite, was proper to the Sunday. The Office hymm was Vexilla regis. The antiphon on the Magnificat, Pater juste, and the collect were proper to Palm Sunday. After the collect of the Sunday commemorations were sung of the preceding Office of St. Isidore of Seville and of St. Vincent Ferrer. At Compline, sung at the usual time, the Dominical preces were omitted.

At Mattins there are the usual three nocturns. The antiphons and psalms at all the nocturns are those appointed for Sundays. 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 Te Deum is not sung but a ninth responsory, Circumdederunt me viri mendaces etc., is sung in its place. At Lauds the antiphons are proper, Dominus Deus etc., to Palm Sunday 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 Lustra sex. After the collect of the Sunday a commemoration is sung of St. Vincent Ferrer.

At Prime and the Hours the antiphons are proper to the Sunday, Pueri Hebraeorum etc. At Prime psalms 92, 99 (displaced from Lauds) and the first two divisi of Ps. 118 are sung. The Dominical preces are omitted and the short lesson is Faciem meam. At Terce the antiphon is Pueri Hebraeorum vestimenta .  Both Pueri antiphons will be heard shortly afterwards at the distribution of Palms.

The Asperges ceremony takes place after Terce and before the principal Mass 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 chant the collect Deus, quim diligere which is then followed by the reading of an 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 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.

As the celebrant's hands are washed after the distribution of the Palms, 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 removes his cope and dons his chasuble. The preparatory prayers are said but the psalm Judica me is omitted being in Passiontide. The introit is Domine, ne longe etc. There is no Gloria. 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, both as at Vespers yesterday. At Compline the Dominical preces are sung.

At Vespers the antiphons and psalms of Sunday are sung. The Office hymn is Vexilla regis. After the collect of the Sunday a commemoration is sung of St. Vincent Ferrer. 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'. Mattins is cut down to the usual single nocturn of three lessons and there are no commemorations in the Office.  For those interested in the depressing catalogue of destruction of what turned what was once such a splendid day into a miserable effort an earlier post here gives the details.  The image below shows a typical blessing of Palms in the reformed rite, actually following its rubrics, with the palms on a table versus populum etc.

Image: Screen shot from a video of the FSSP, Warrington , 2019

Resources for Holy Week

With interest in the Traditional rites of Holy Week continuing to grow it is good to see a new website, Pre1955HolyWeek, with some excellent resources for the celebration of the authentic ceremonies of the Roman rite. (H/T to Rorate Caeli).

The site contains resources for those attending the major services, including Tenebrae for the Triduum, in Latin and English with commentary for the days by Cardinal Schuster. There are also resources for those involved in celebrating and singing the major services, including the unabridged musical notation for the Passions. There are also extracts from ceremonial guides and links to articles that have appeared on the brutal and ill-conceived reform of 1955.

Abbot Cabrol’s splendid work on Holy Week has been reprinted for several years now. For readers in the USA the Daughters of Mary Press have it available at the excellent price of $17.00 – about half the price of what some USA websites offer it – and readers in the UK can buy it from Carmel Books in either hardback at £29.95 or in paperback at £16.95.

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. No feast can take its place. In the Roman rite Palm Sunday, in its authentic form, is a truly magnificent day with the splendid solemn blessing of Palms and Procession before the principle Mass. The liturgical colour, from Mattins onwards, is violet.

Vespers yesterday morning were second Vespers of the feast of St. Joseph, Spouse of the BVM.  The antiphons Ibant parentes Jesu etc were sung, doubled, with psalms 109, 110, 111, 112 & 118.  The Office hymn was Te Joseph celebrent agmina caelitum. After the collect of the feast a commemoration of Palm Sunday was sung. The Suffrage was omitted due to the double feast and it being Passiontide. At Compline, sung at the usual time, the Dominical preces were also omitted.

At Mattins there are the usual three nocturns. The antiphons and psalms at all the nocturns are those appointed for Sundays. 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 Te Deum is not sung but a ninth responsory, Circumdederunt me viri mendaces etc., is sung in its place. At Lauds the antiphons are proper, Dominus Deus etc., to Palm Sunday 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 Lustra sex.

At Prime and the Hours the antiphons are proper to the Sunday, Pueri Hebraeorum etc. At Prime psalms 92, 99 (displaced from Lauds) and the first two divisi of Ps. 118 are sung. The Dominical preces are sung and the short lesson is Faciem meam. At Terce the antiphon is Pueri Hebraeorum vestimenta which again will be heard shortly afterwards at the distribution of Palms.

After Terce, as usual, the Asperges ceremony takes place before Mass. 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.

(The above image is a screen shot from an historic video a friend alerted me to be found on YouTube entitled 'SSPX UK History'. In the first twenty minutes or so of the video one can see some images of Traditional Holy Week being celebrated in the, then, newly acquired church of SS Joseph and Padarn in north London in 1983.  There is also a clip from a BBC documentary that has footage of the 1982 Palm Sunday liturgy celebrated a week or so after the church opened.  The $$PX banned the traditional rites from 1983 so the images are particularly poignant.)

The blessing begins with the celebrant reading an antiphon Hosanna Filio David followed by a collect Deus, quim diligere and then the reading of an Epistle and Gospel. 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 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 aspersed 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.

The celebrant's hands are washed after the distribution of Palms whilst 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.

Ideally the Procession goes outside and around the church. Often circumstances dictate the Procession must simply go around the aisles of the church. Towards he end of the Procession 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 photograph above is taken from 'Cardinal Bourne - A Life in Pictures', a memorial tribute to Cardinal Bourne, Archbishop of Westminster, and is from Palm Sunday 1919. Note the elaborate Palm the Cardinal is holding and the folded chasubles worn by the Canon Assistant Deacons (who are also wearing rochets). The photograph is at the stage when Gloria laus is being sung before the re-entry into the Cathedral.)

Mass then follows the usual manner. The celebrant removes his cope and dons his chasuble. The preparatory prayers are said but the psalm Judica me is omitted being in Passiontide. The introit is Domine, ne longe etc. There is no Gloria. No commemoration is made of an occuring Office on Palm Sunday so there is only one collect. 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, both as at Vespers yesterday. After the collect of the Sunday a commemoration of St. Benedict is sung. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' Palm Sunday has been quite radically given a 'makeover' indeed to the extent that the official title of the day has even been changed to 'Second Sunday of the Passion or Palm Sunday'.  For those interested in the catalogue of destruction an earlier post here gives the details, simply ignore the references to occurring Offices.  The image below, a screen shot from another YouTube video of the $$PX in action, shows their post-1983 mode of celebration.

Spy Wednesday

Wednesday in Holy Week, Spy Wednesday, is a privileged ferial day. Although of simple rite no feast may take precedence over it. A feast is either commemorated or transferred depending on its rank. The liturgical colour of the day is violet.

At Mattins the invitatory is Hodie etc and the Office hymm Pange, lingua, gloriosi. Mattins has a single nocturn. The lessons are taken from the book of Jeremy the Prophet, the responsories are proper. At the second scheme of Lauds the antiphons are proper, Libera me etc sung with psalms 50, 64, 100, Exsultavit cor meum and 145. The Office hymn is O sol salutis. After the antiphon on the Benedictus, Simon, dormis etc., has been repeated after the canticle the choir kneels and the ferial preces are sung followed by the, proper, collect of the day. These same antiphons, Libera me etc., are sung at the Hours. At Prime (Pss. 25, 51, 52 & 96 the chapter is the ferial Pacem et vertiatem. The ferial preces are also sung at each of the Hours, again the choir kneeling.

At Mass, sung after None, the deacon and subdeacon wear folded chasubles. The formula is proper to the day with the introit In nomine Jesu.  After the Kyrie the celebrant sings Oremus, the deacon sings Flectamus genua and the subdeacon responds Levate. A collect is sung followed by an OT lesson from Isaiah which, in turn, is followed by a gradual. After the gradual has been sung the collect of the day is sung, preceded, as usual, with Dominus vobiscum etc., followed by the second collect,  Ecclesiae. The Passion according to St. Luke is sung (Luke 22:1-71; 23: 1-53). The preface is of the Cross, there is an Oratio super populum and the dismissal is Benedicamus Domino sung by the deacon facing the celebrant and altar. Vespers follow Mass. The Office hymn is Vexilla regis sung for the penultimate time this Lent. After the antiphon on the Magnificat, Ancilla dixit etc., has been repeated the choir kneel and the preces feriales are sung. The collect, Respice, will become very familiar during the Triduum. At Compline, sung at the usual time, the Dominical preces are also sung kneeling. After Compline the Palms decorating the sanctuary etc are removed and candles of unbleached wax placed upon the altar for Tenebrae.

In the 'liturgical books of 1962' the day is I class.  At the Hours the ferial preces are omitted. At Prime (Pss. 25, 51, 52 the chapter is the festal Regi saeculorum. At Mass there is no additional  collect, the Passion is shortened to Luke 22: 39-71; 23:1-53 - the special Gospel portion being sung with the rest of the Passion without distinction, the dismissal is Ite, missa est and the ministers wear dalmatic and tunicle. Vespers are sung in the afternoon and are sung without the ferial preces. At Compline the Dominical preces are omitted.

Wednesday in Holy Week

Wednesday in Holy Week, Spy Wednesday, is a privileged ferial day. Although of simple rite no feast may take precedence over them. A feast is either commemorated or transferred depending on its rank. The liturgical colour of the day is violet.

At Mattins the invitatory is Hodie etc and the Office hymm Pange, lingua, gloriosi. Mattins has one nocturn. The lessons are taken, as yesterday,  from the book of Jeremy the Prophet, the responsories are proper. At the second scheme of Lauds the antiphons are proper, Libera me etc sung with psalms 50, 64, 100, Exsultavit cor meum and 145. The Office hymn is O sol salutis. After the antiphon on the Benedictus, Simon, dormis etc., has been repeated after the canticle the choir kneels and the ferial preces are sung followed by the, proper, collect of the day. These same antiphons, Libera me etc., are sung at the Hours. At Prime (Pss. 25, 51, 52 & 96 the chapter is the ferial Pacem et vertiatem. The ferial preces are also sung at each of the Hours, again the choir kneeling. At Mass, sung after None, the deacon and subdeacon wear folded chasubles. The formula is proper to the day with the introit In nomine Jesu.  After the Kyrie the celebrant sings Oremus, the deacon sings Flectamus genua and the subdeacon responds Levate. A collect is sung followed by an OT lesson from Isaiah which, in turn, is followed by a gradual. After the gradual has been sung the collect of the day is sung, preceded, as usual, with Dominus vobiscum etc., followed by the second collect,  Ecclesiae. The Passion according to St. Luke is sung (Luke 22:1-71; 23: 1-53). The preface is of the Cross, there is an Oratio super populum and the dismissal is Benedicamus Domino sung by the deacon facing the celebrant and altar. Vespers follow Mass. The Office hymn is Vexilla regis. After the antiphon on the Magnificat, Ancilla dixit etc., has been repeated the choir kneel and the preces feriales are sung. The collect, Respice, will become very familiar during the Triduum. At Compline, sung at the usual time, the Dominical preces are also sung kneeling.

In the 'liturgical books of 1962' the day is I class.  At the Hours the ferial preces are omitted. At Prime (Pss. 25, 51, 52 the chapter is the festal Regi saeculorum. At Mass there is no additional  collect, the Passion is shortened to Luke 22: 39-71; 23:1-53 - the special Gospel portion being sung with the rest of the Passion without distinction, the dismissal is Ite, missa est and the ministers wear dalmatic and tunicle. Vespers are sung in the afternoon and are sung without the ferial preces. At Compline the Dominical preces are omitted.

Tuesday in Holy Week

Tuesday in Holy Week, Fig Tuesday, is a privileged ferial day. Although of simple rite no feast may take precedence over them. A feast is either commemorated or transferred depending on its rank. The liturgical colour of the day is violet.

At Mattins the invitatory is Hodie etc and the Office hymm Pange, lingua, gloriosi. Mattins has one nocturn. The lessons are taken from the book of Jeremy the Prophet, the responsories are proper. At the second scheme of Lauds the antiphons are proper, Vidi, Domine etc sung with psalms 50, 42, 66, Ego dixi and 134. The Office hymn is O sol salutis. After the antiphon on the Benedictus, Ante diem festum etc., has been repeated after the canticle the choir kneels and the ferial preces are sung followed by the, proper, collect of the day. These same antiphons, Vide, Domine etc., are sung at the Hours. At Prime (Pss. 24i, 24ii, 24iii & 95 the chapter is the ferial Pacem et vertiatem. The ferial preces are also sung at each of the Hours, again the choir kneeling. At Mass, sung after None, the deacon and subdeacon wear folded chasubles. The formula is proper to the day with the introit Nos autem gloriari, the second collect is Ecclesiae. The Passion according to St. Mark is sung (Mark 14:1-72; 15: 1-46). The preface is of the Cross, there is an Oratio super populum and the dismissal is Benedicamus Domino sung by the deacon facing the celebrant and altar. Vespers follow Mass. The Office hymn is Vexilla regis. After the antiphon on the Magnificat, Potestatem habeo etc., has been repeated the choir kneel and the preces feriales are sung. At Compline, sung at the usual time, the Dominical preces are also sung kneeling.

In the 'liturgical books of 1962' the day is I class. At Lauds the ferial preces are omitted. At the Hours the ferial preces are also omitted. At Prime (Pss. 24i, 24ii, 24iii) the chapter is the festal Regi saeculorum. At Mass there is only a single collect, the Passion is shortened to Mark 14: 32-72; 15:1-46 - the special Gospel portion being sung with the rest of the Passion, the dismissal is Ite, missa est and the ministers wear dalmatic and tunicle. Vespers are sung in the afternoon and are sung without the ferial preces. At Compline the Dominical preces are omitted.

Monday in Holy Week

Monday in Holy Week is a privileged ferial day as are tomorrow and Wednesday. Although of simple rite no feast may take precedence over them. A feast is either commemorated or transferred depending on its rank. So the feast of the Annunciation is transferred to April 8th this year. The liturgical colour of the day is violet.

At Mattins the invitatory is Hodie etc and the Office hymm Pange, lingua, gloriosi. Mattins has one nocturn. The lessons are taken from a homily of St. Augustine on St. John's Gospel account of the raising of Lazarus, the responsories are proper. At the second scheme of Lauds the antiphons are proper, Faciem meam etc sung with psalms 50, 5, 28, Confitebor tibi and 116. The Office hymn is O sol salutis. After the antiphon on the Benedictus, Clarifica me, Pater etc., has been repeated after the canticle the choir kneels and the ferial preces are sung followed by the, proper, collect of the day. These same antiphons, Faciem meam etc., are sung at the Hours. At Prime (Pss. 23, 18i, 18ii & 46the chapter is the ferial Pacem et vertiatem. The ferial preces are also sung at each of the Hours, again the choir kneeling. At Mass, sung after None, the deacon and subdeacon wear folded chasubles. The formula is proper to the day with the introit Judica, Domine, nocentes me, the second collect is Ecclesiae, the preface is of the Cross, there is an Oratio super populum and the dismissal is Benedicamus Domino sung by the deacon facing the celebrant and altar. Vespers follow Mass. The Office hymn is Vexilla regis. After the antiphon on the Magnificat, Non haberes etc., has been repeated the choir kneel and the preces feriales are sung. At Compline, sung at the usual time, the Dominical preces are also sung kneeling.

In the 'liturgical books of 1962' the day is I class. At Lauds the ferial preces are omitted. At the Hours the ferial preces are also omitted. At Prime (Pss. 23, 18i, 18ii) the chapter is Regi saeculorum. At Mass there is only a single collect, the dismissal is Ite, missa est and the ministers wear dalmatic and tunicle. Vespers are sung in the afternoon and are sung without the ferial preces. At Compline the Dominical preces are omitted.

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. No feast can take its place. In the Roman rite Palm Sunday, in its authentic form, is a truly magnificent day with the splendid solemn blessing of Palms and Procession before the principle Mass.

The Office began, as usual in Lent, with Vespers yesterday morning. Vespers were sung with the antiphons and psalms of Saturday. The chapter, from Philippians, Fratres: Hoc enim senite, was proper to the Sunday. The Office hymm was Vexilla regis. The antiphon on the Magnificat, Pater juste, and collect were proper to Palm Sunday. After the collect of the Sunday a commemoration was sung of St. Gabriel the Archangel. At Compline, sung at the usual time, the Dominical preces were omitted due to the occurring double feast.

At Mattins there are the usual three nocturns. The antiphons and psalms at all the nocturns are those appointed for Sundays. 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 Te Deum is not sung but a ninth responsory, Circumdederunt me viri mendaces etc., is sung in its place. At Lauds the antiphons are proper, Dominus Deus etc., to Palm Sunday 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 Lustra sex. After the collect of the Sunday a commemoration of St. Gabriel the Archangel is sung.

At Prime and the Hours the antiphons are proper to the Sunday, Pueri Hebraeorum etc. At Prime psalms 92, 99 (displaced from Lauds) and the first two divisi of Ps. 118 are sung. The Dominical preces are sung and the short lesson is Faciem meam. At Terce the antiphon is Pueri Hebraeorum vestimenta which again will be heard shortly afterwards at the distribution of Palms.

After Terce, as usual, the Asperges ceremony takes place before Mass. The deacon and subdeacon wear violet folded chasubles. A superb set of photographs from last year is available on the website of the FSSP in Rome, Santissima Trinita dei Pelligrini, shewing the details described below. 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 give a direction that the Palms to be blessed at the Epistle side.



(The two photographs above and the others below - used with the kind permission of the Rector - are taken from the excellent series by Mark Coleman from St. Clement's Church in Philadelphia, USA. Note the folded chasubles and the deacon's broad stole when he is proclaiming the Gospel of the blessing of Palms.)

The blessing begins with the celebrant reading an antiphon Hosanna Filio David followed by a collect Deus, quim diligere and then the reading of an Epistle and Gospel. 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 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 aspersed 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.


Holy Week has inspired many great musical compositions. An example of one of the finest for Palm Sunday is Victoria's Pueri Hebraeorum vestimenta.


The celebrant's hands are washed after the distribution of Palms whilst the Processional Cross is decorated with 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.


Ideally the Procession goes outside and around the church. Often circumstances dictate the Procession must simply go around the aisles of the church. Towards he end of the Procession 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 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 photograph above is taken from 'Cardinal Bourne - A Life in Pictures', a memorial tribute to Cardinal Bourne, Archbishop of Westminster, and is from Palm Sunday 1919. Note the elaborate Palm the Cardinal is holding and the folded chasubles worn by the Canon Assistant Deacons (who are also wearing rochets). The photograph is at the stage when Gloria laus is being sung before the re-entry into the Cathedral.)

Mass then follows the usual manner. The celebrant removes his cope and dons his chasuble. The preparatory prayers are said but the psalm Judica me is omitted being in Passiontide. The introit is Domine, ne longe etc. There is no Gloria. No commemoration is made of an occuring Office on Palm Sunday so there is only one collect. 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, both as at Vespers yesterday. After the collect of the Sunday a commemoration of St. Gabriel the Archangel is sung. At Compline the Dominical preces are omitted.

The great feast of the Annuciation, falling this year in Holy Week, is transferred to April 8th.

Feria VI in Parasceve - Good Friday Morning

Good Friday, Feria VI in Parasceve, is a Double of the First Class. On Good Friday morning the altar is bare except for six candlesticks bearing candles of unbleached wax and the altar Cross veiled in black (preferably) or violet.

The Little Hours are chanted exactly as yesterday morning, the only difference being that Mortem autem crucis is added to Christus factus est and the altar candles are not lit.

After None the Hebdomadarius and ministers enter choir for the 'Mass of the Pre-Sanctified'. The celebrant wears black stole, maniple and chasuble; the deacon black stole, maniple and folded chasuble; and, the subdeacon black maniple and folded chasuble. The ministers prostrate before the altar (for the time of a Miserere according to the best authors).


(The photograph above, and others below, are from Marc Coleman's fine collection of photographs of magnificent services at St. Clement's Church, Philadelphia used with kind permission of the Rector.)

During this prostration the acolytes spread a single cloth on the altar mensa folded longitudinally back on itself so that at first it does not cover the front part of the mensa. The missal is placed at the Epistle corner. The celebrant and ministers rise and the celebrant kisses the altar and goes to the Epistle corner where he reads a prophecy from Osee whilst this is chanted by a lector in choir. This is followed by a Tract. After the Tract the celebrant, at the altar, chants Oremus, the deacon Flectamus genua and the subdeacon Levate.



The celebrant then sings the collect Deus, a quo et Judas. Then, just as at High Mass, the subdeacon removes his folded chasuble and sings an 'Epistle' whilst the celebrant reads it at the altar. A second Tract is then sung. This is followed by the Passion of St. John. This is sung as on Palm Sunday and Tuesday and Wednesday by three Deacons of the Passion. Today they wear black stoles and use uncovered lecterns.


(The above photograph is of the beginning of the Passion according to St. John from the Chronista volume from a set of Passion Books in this blogger's collection printed in Rome, 1860. The rather beautiful chant is ascribed to Palestrina and Guidetti. It is slightly more difficult to sing than the more familiar 'modern' form but well worth the effort.)

Towards the end of the Passion the deacon takes off his chasuble and folds it over his shoulder or dons the 'broad stole'. The ceremonies for the Gospel take place as at High Mass except today no blessing is asked, there is no incense and the acolytes do not carry lights. One of the better restorations of the early twentieth century was an ancient tone for the Gospels of the Passions.


This rather sublime music and haunting music was suppressed, like so much else, in the 'restoration' of 1956. After the Gospel the ministers go to the Epistle corner and there the Solemn Prayers are sung, the ministers behind the celebrant as at a normal High Mass.


Note the deacon above wearing the 'broad stole'.

After Oremus sung by the celebrant the deacon chants Flectamus genua and the subdeacon Levate. After the series of prayers the ministers return to the sedilia where the celebrant and subdeacon remove their chausbles. Meanwhile a violet carpet is laid from the altar steps and a cushion edged with gold and covered by a veil is laid to receive the Cross.

The celebrant and subdeacon stand before the Epistle side of the altar, in plano, facing the people. The deacon takes the altar Cross and brings it to the celebrant. The celebrant unveils the upper portion of the Cross and sings Ecce lignum crucis. The choir responds Venite adoremus and kneels. This is repeated twice until the whole Cross is unveiled and the celebrant is on the footpace at the centre of the altar.



The celebrant then carries the Cross to the cushion, then genuflects and returns to the sedilia where he is met by the ministers. The minsisters then take off their maniples and shoes. Meanwhile all other crosses are unveiled, but not the other images. Veneration of the Cross follows with the celebrant making three prostrations before the Cross as he approaches it, then kissing the Cross, genuflecting and returning to his place.


At the sedilia the celebrant resumes his shoes, maniple and chasuble. The deacon and subdeacon then make their Veneration followed by the choir and people. After the unveiling of the Cross it is genuflected to by all in actu functionis and Choir reverences cease until None tomorrow. At the sedilia the ministers read the 'Reproaches' with the celebrant whilst they are sung by the choir. Of note is the use of the Greek Trisagion interolated with Popule meus. The Crucem tuam and then Crux fidelis interpolated with Pange, lingua, gloriosi Lauream. Towards the end of the Veneration acolytes light the altar candles and the candles they will carry. At the end of the Veneration the celebrant gives the Cross to the kneeling deacon who then returns it to the altar.

A procession is then formed and goes to the altar of repose where two thuribles have been prepared. The deacon opens the capsula and incense is put on the thuribles but not blessed. The reserved Sacrament is censed kneeling. The celebrant then puts on the humeral veil and is given the Sacrament by the deacon.


The party then processes back to the choir altar and the superb Vexilla regis is sung. Where resources permit a second subdeacon, in black folded chasuble carries the Processional Cross. In Cathedral and Collegiate Churches eight canons, in black copes, each hold a shaft of the large canopy held over the Sacrament. There is something very striking about the white humeral veil over the black chasuble as can be seen (just about) below:




At the choir altar the deacon takes the chalice from the celebrant and places it on the altar and unties the ribbon. More incense is put on and the Sacrament censed again the ministers kneel. The ministers go up to the altar the Host is slipped onto the paten. Acolytes bring up cruets although water is not blessed and the chalice made as at High Mass. The 'gifts' are then censed as at High Mass and the celebrant washes his hands as at Mass coram Sanctissimo. The celebrant then comes to the centre and says the prayer In spiritu humilitatis then turning to the Gospel side to say Orate, fratres turning back without making a circle. No answer is made.


The celebrant then sings the Pater noster in the ferial tone followed by Libera nos. The celebrant then slips the paten under the Host. The Host is then elevated in his right hand whilst the left holds the paten. The Host is then held over the chalice and broken as at Mass. the fraction being placed in the cup. There is neither Pax nor Agnus Dei. The celebrant says Perceptio Corporis tuis, Panem caelestem, Domine non sum dignus and Corpus Domini before consuming the Host and contents of the Chalice. The ablutions follow and the celebrant says Quod ore the ministers reverence the altar and return, in silence, to the sacristy.

Vespers are now chanted to a monotone. The antiphons are the same as yesterday for the psalms but the antiphon on the Magnificat is Cum accepisset acetum. After the repitition of the antiphon Christus factus est, Pater, Miserere and Respice. After Vespers the candles are exstinguished.

The 'liturgical books of 1962' are particularly ghastly today. The ancient title of the day, Feria VI in Parasceve, is cast aside and the day re-branded Feria VI in Passione et Morte Domini. The altar has nothing on it all, no candlesticks, no Cross. Mattins and Lauds are sung in the bright light of day. For the 'Solemn Afternoon Liturgical Action' the ministers enter in albs and stoles only, no maniple or chasubles or dalmatics. The photographs below are from a FSSP celebration in Reading from Dr. Joseph Shaw's collection.


The Gospel ceremony is lost. Much of the service takes place at the sedilia (a forerunner of the cult of the 'chair' in Paul VI rite). For the Solemn Collects the celebrant puts on a black cope and stands at the centre of the altar assisted by ministers in dalmatic and tunicle. Of course traditionally the collects were always sung at the Epistle corner.


For the Veneration the Cross a Cross is brought from the sacristy by the deacon. There are no longer prostrations or the 'Creeping to the Cross' but three simple genuflections from the ministers, one by everyone else. The ministers listen to the reproaches. For the Communion service the ministers change from their black vestments and put on violet chausble, dalmatic and tunicle. The deacon brings the reserved sacrament back from the Altar of Repose. The singing of the Vexilla regis is suppressed (except when John XXIII insisted on having it sung) and three new antiphons are sung.


The Mass of the Pre-Sanctified is suppressed. At the altar the celebrant sing the invitation Oremus. Praeceptis salutaribus monitietc and in response the entire congregation recites, not sings, the Pater noster. The celebrant says Perceptio, Domine non sum dignus and Corpus Domini and communicates himself. Meanwhile the deacon sings the Confiteor (the only day allowed by the 1962 books) and then after the absolutions the celebrant communicates everyone else.


Three prayers are then sung from the middle of the altar. Vespers are omitted entirely.

After the celebration of Good Friday in Durham one year Dr. Glover was asked why he didn't celebrate the Pacelli novelties. His answer was pure Dr. Glover at his very best: "I would rather get drunk in a brothel than celebrate that crap."