St. John before the Latin Gate

The feast of St. John before the Latin Gate is of greater-double rite and its liturgical colour is red. The feast appears in the Gregorian Sacramentaries on May 6th and is the dedication festival of the fifth century church in Rome named after the feast. The feast commemorates the 'martyrdom' of St. John the Evangelist as described by Tertullian in the year AD 92. On the orders of Domitian St. John was cast into a cauldron of hot oil yet emerged unscathed and was exiled to the island of Patmos.


The church, in Rome, above, of San Giovanni a Porta Latina was dedicated in honour of this feast and used to be a liturgical station on Saturday in Passion Week.

At Vespers yesterday afternoon the antiphons Sancti tui etc were sung, doubled, with Pss. 109, 110, 111, 112 & 116 from the Common of Apostles in Paschaltide. The Office hymn was Tristes erant Apostoli. After the collect of the feast commemorations were sung of the preceding feast of St. Pius V and of the Octave of the Solemnity of St. Joseph. The Paschal Suffrage was omitted as ere the Dominical preces at Compline.

At Mattins the invitatory is Regem Apostolorum Dominum, Venite adoremus. The Office hymn is again Tristes erant Apostoli and in the first nocturn the antiphons Stabunt justi etc are sung along with the psalms from the Common. The lessons for the first nocturn are the Incipit of the first Epistle of St. John, Quod fuit, found on Sunday within the Octave of the Ascension, which are sung with the responsories from the Common. In the second nocturn the lessons are taken from the writings of St. Jerome against Jovinian, in the fifth lesson St. Jerome relates Tertullian's account of St. John's 'martyrdom'. In the third nocturn the homily on St. Matthew's Gospel is again from St. Jerome. The Te Deum is sung.

At Lauds the antiphons Sancti tui etc are again sung, this time with the Dominical psalms. The chapter and Office hymn, Paschale mundo gaudium, and the antiphon on the Benedictus, Filiae Jerusalem, are from the Common. After the collect of the feast a commemoration of the Octave is sung.

At the Hours the Paschaltide Doxology is sung at the conclusion of the Office hymns. The antiphons Sancti tui etc are sung at the Hours. At Prime the festal psalms are sung (Pss. 53, 118i & 118ii), the short lesson is Scimus quoniam. The Dominical preces are omitted.

Mass is sung after Terce. The Mass Protexisti is sung. The Gloria is sung. The second collect is of the Octave. The Creed is sung, the preface is that of the Apostles.

At Vespers a colour change is made to white and the psalms and antiphons of Saturday are sung. The Office hymn is Ad regias Agni dapes. After the collect of the Sunday commemorations are sung of St. John, St. Stanislaus and of the Octave. The Paschal Suffrage is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' the feast of St. John before the Latin Gate has been abolished from the Kalendar despite its appearance in seventh century liturgical texts and a fifth century church being dedicated to the event. Today is a IV class Saturday Office of the BVM. The Solemnity of St. Joseph and its Octave have also been abolished, along with its Octave. Vespers are ferial with no commemorations and even the Paschal Suffrage has been abolished too as has the Paschal Doxology at Compline etc.

Third Sunday of Advent

The third Sunday of Advent, often referred to as Gaudete Sunday from the words of its introit, Gaudete in Domino semper: iterum dico gaudete, sees a lightening of the Advent mood. 'Rejoice in the LORD always; again I say rejoice.' The same words begin the Epistle from Philippians (4:4). The Sunday's rank is that of a semi-double of the second class. The Gospel pericopes from St. John contain the Baptist's famous words "I am the voice of one crying in the wilderness, make straight the way of the LORD." On this Sunday, mirroring Laetare Sunday in Lent, the penitential mood lifts a little with the deacon and sub-deacon wearing violet dalmatic and tunicle rather than their folded chasubles or, following the more modern praxis, with the use of rose-coloured vestments. The absence of folded chasubles means that the organ may be played. On this Sunday Cardinals of the Court of Rome, in better days, removed their violet merino dress and wore rose watered-silk cassocks, with rose watered-silk mozzeta and mantelleta.

At Vespers yesterday the antiphons from tomorrow's Lauds, Veniet Dominus etc, were sung with the psalms of Saturday. The Office hymn was Creator alme siderum (sung with the ordinary Doxology). After the collect of the Sunday commemorations were sung of the day within the Octave of the BVM and of St. Lucy. At Compline the Dominical preces were omitted due to the occurring double feast and Octave.

At Mattins the invitatory is Prope est jam Dominus: Venite adoremus. This invitatory is now used until the 23rd of December inclusive. The Office hymn is Verbum supernum. In the first nocturn the antiphons Veniet ecce Rex etc are sung with the usual psalms for Sunday. The lessons are a continuation of Isaiah. In the second nocturn the antiphons Gaude et laetare etc are sung and the lessons are taken from St. Leo's sermon on the fast of the tenth month. In the third nocturn the antiphons Gabriel Angelus etc are sung and the homily is from St. Gregory on St. John's Gospel and the record of the Baptist. The Te Deum is omitted and in its place a ninth responsory, Docebit nos Dominus vias suas, is sung.

At Lauds the antiphons Veniet Dominus etc are sung with the Sunday psalms. The Office hymn is En clara vox. After the collect of the Sunday a commemoration is sung of St. Lucy and of the Octave. At Prime the versicle in the responsory the verse is Qui venturus es in mundum and the Dominical preces are omitted.

Mass is sung after Terce. The ministers wear dalmatic and tunicle. The Gloria is not sung. The second collect is of St. Lucy, the third collect is of the Octave. The Creed is sung and the preface that of the Trinity. As the Gloria is not sung the dismissal is Benedicamus Domino, sung by the deacon facing the altar.

At Vespers the antiphons, Veniet Dominus etc, are sung with the Sunday psalms. The Office hymn is Creator alme siderum. After the collect of the Sunday a commemoration is sung of the following seventh day within the Octave and of St. Lucy. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' there are no commemorations at either Vespers. The Octave of the Virgin has been abolished. Mattins is stripped down to a single nocturn of three lessons. At Lauds there are no commemorations. At Mass there is only one collect and the dismissal is Ite, missa est.

Art: Jerome Nadal depicts today's Gospel where the Jews sent priests and Levites to interrogate St. John the Baptist.

Third Sunday after Pascha

The Third Sunday after Pascha is of semi-double rite and its liturgical colour, from Mattins, is white. It is also the Sunday within the Octave of the Solemnity of St. Joseph. The Gospel pericopes from St. John's Gospel have the LORD telling the Disciples that in a little while He will be going to the Father.

Vespers yesterday afternoon were second Vespers of the feast of St. Mark the Evangelist. The antiphons Sancti tui etc were sung, doubled, with psalms 109, 112, 115, 125 & 138. The Office hymn was Tristes erant Apostoli. After the collect of the feast commemorations were sung of the Sunday and of SS Cletus and Marcellinus. At Compline Te lucis was sung with the Paschal Doxology and the Dominical preces were omitted due to the concurring double feast and Octave.

At Mattins the invitatory is the great proclamation of the Resurrection, Surrexit Dominus vere, Alleluia. The Office hymn is Rex sempiterne Caelitum. In the first nocturn the lessons are the Incipit of the book of the Apocalypse of St. John. In the second nocturn the lessons are taken from a sermon of St. Augustine and in the third nocturn St. Augustine also provides the homily on St. John's Gospel. At Lauds, after the collect of the Sunday, commemorations are sung of SS Cletus and Marcellinus and of the Octave of St. Joseph. The Paschal Commemoration of the Cross is omitted.

At Prime and the Hours the hymns have the Paschal Doxology. At Prime the Dominical preces are omitted due to the Octave.

Mass is sung after Terce. The Gloria is sung, the second collect is of SS Cletus and Marcellinus, the third collect is of the Octave of St. Joseph. The Creed is sung and the Paschaltide preface is sung.

Masses other than Conventual Masses may all be of the Solemnity of St. Joseph. Before the reform of 1911-13 this feast was celebrated on the Third Sunday after Pascha. The Mass Adjutor is sung, as on the feast. The Gloria is sung, the second collect is of the Sunday, the Creed is sung. The preface is of St. Joseph and the last Gospel is of the Sunday. The liturgical colour is white.

At Vespers the Dominical psalms sung under a single antiphon, Alleluia. After the collect of the Sunday commemorations are sung of the following Office of St. Peter Canisius, of SS Cletus and Marcellinus and of the Octave. The Paschal Commemoration of the Cross is omitted due to the Octave. At Compline the Domincal preces are also omitted due to the Octave.

In the 'liturgical books of 1962' at Vespers yesterday there was no commemoration of SS Cletus and Marcellinus. At Compline Te lucis was sung with the ordinary Doxology. Mattins is cut down to a single nocturn of three lessons. At Lauds there are no commemorations. At the Hours, and at Compline, the hymns are sung without the Paschal Doxology. The feast and Octave of the Solemnity of St. Joseph have been abolished. At Mass there is a single collect. At Vespers there are no commemorations.

Art: Jerome Nadal

St. Stephen the Protomartyr

The feast of St. Stephen the Protomarty is a Double of the Second Class with a simple Octave. The liturgical colour of the day is red. Many saints, originally more than now, were celebrated around the Nativity of the LORD. These were described as the 'comites Christi' . e.g. St. James the Lesser and King David. In 'modern' calendars we are left with St. Stephen, St. John the Evangelist, and the Holy Innocents although St. David the King is in the Kalendar as a greater double on the 29th December in the Patriarchate of Jerusalem.

At second Vespers of the Nativity yesterday afternoon a commemoration was sung of St. Stephen. At Mattins the invitatory is proper, Christum natum, qui beatum hodie coronavit Stephanum. The Office hymn is Deus, tuorum militum sung with the Doxology of the Nativity. In the first nocturn the antiphons In lege Domini etc are sung with psalms 1, 2 & 3 all from the Common of a Martyr. The lessons are from the Acts of the Apostles with responsories proper to the feast. In the second nocturn the antiphons Filii hominum etc are sung with psalms 4, 5 & 8 and the lessons are from a sermon of St. Fulgentius on St. Stephen's martyrdom. In the third nocturn the antiphons Justus Dominus etc are sung with psalms 10, 14 & 20. The homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the proper antiphons, Lapidaverunt Stephanum etc., are sung with psalms 92, 99, 62, Benedicite & 148. The Office hymn is Invicte Martyr unicum sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At Prime the antiphon Lapidaverunt Stephanum is sung with the festal psalms (53, 118i & 118ii). The short responsory has the versicle of the Incarnation and the lectio brevis is Positis autem. At the other Little Hours the psalms of Lauds are used in the usual order. The hymns of the Little Hours have the tone and Doxology of the Incarnation.

Mass is sung after Terce. The Gloria is sung and the second collect is of the Nativity. The Credo are sung. The preface and communicantes are of the Nativity.

At Vespers the antiphons and psalms are from Second Vespers of the Nativity but from the chapter of St. Stephen. The Office hymn is Deus, tuorum militum, sung with the Doxology and melody of the Incarnation. After the collect of the feast commemorations are sung of the following feast of St. John the Evangelist and of the Octave of the Nativity of the LORD.

Following the 'liturgical books of 1962' there is no commemoration of St. Stephen in Second Vespers of the Nativity. The Office hymns are sung without the Doxology of the Incarnation. At Prime and the Hours the antiphons and psalms of Friday are sung, not the proper antiphons and festal psalms. The lectio brevis is Ipsi peribunt. At Vespers there is no commemoration of St. John.

The Nativity of St. John the Baptist

The feast of the Nativity of St. John the Baptist is a double of the first class with an Octave. The liturgical colour of the feast and Octave is white. The celebration of the feast on June 24th is ancient and was mentioned by the Council of Agde in 506 and is in the Martyrologium Hieronymianum.

At Vespers yesterday afternoon the antiphons, Ipse praeibit etc, proper to the feast, were sung with psalms 109, 110, 111, 112 & 116. The Office hymn was Ut queant laxis resonare fibris. The hymn famously rises through a scale in its verses: Ut (Doh), Resonare, Mira, Famuli, Solve, Labii. After the collect of the feast a commemoration was sung of the Octave of Corpus Christi . At Compline the Dominical psalms were sung, Te lucis was sung with the Doxology (and melody) of the Incarnation and the Dominical preces were omitted.

At Mattins the invitatory is proper Regem Praecursoris Dominum, Venite adoremus. The Office hymn is Antra deserti teneris sub annis. The antiphons, psalms and responsories are proper for all three nocturns. In the first nocturn the lessons are taken from the Incipit of the Prophet Jeremiah. In the second nocturn the lessons are from a sermon by St. Augustine on the saints and in the third nocturn the homily is from the writings of St. Ambrose on the first chapter of St. Luke's Gospel. The ninth lesson is of the Sunday. The eighth and ninth lessons of the feast may be read as one and the three lessons of the homily read together as the ninth lesson but it suffices to omit the ninth lesson of the feast and read, in its place, the first lesson of the Sunday homily. The Te Deum is sung. At Lauds the antiphons Elisabeth Zachariae etc are sung with the Sunday psalms. The rest of Lauds is proper to the feast with the Office hymn O nimis felix. After the collect of the feast a commemoration is sung of the Octave of Corpus Christi.

At the Hours the antiphons of Lauds are sung with the Sunday psalms. The hymns have the Doxology and melody of the Incarnation. At Prime (Pss. 53, 118i & 118ii) the verse Qui natus is sung and the lectio brevis is Reges videbunt. The Dominical preces are omitted.

Mass is sung after Terce. The Mass is proper, De ventre. The Gloria is sung, after the collect of the feast a commemoration is sung of the Octave. The Creed is sung as the feast falls within the Octave of Corpus Christi and the preface is of the Nativity.

At Second Vespers the antiphons sung at Lauds are sung again with the psalms from Vespers for the Common of Apostles. The hymn Ut queant laxis is again sung, the rest of the Office is proper to the feast. After the collect of the feast commemorations are sung of the Octave of Corpus Christi and of St. William. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' the Octave has been abolished as has the Octave of Corpus Christi. Hence the Doxology at the hymns of the Hours is in the ordinary form. At Prime Qui natus is not sung and the lectio brevis is of the season. At Mass there are no commemorations. The Creed is sung as is the common preface. At Vespers there are no commemorations.

Icon: A Russian icon of the Nativity of St. John the Baptist from Wikipedia.

Apparition of St. Michael the Archangel

The feast of the Apparition of St. Michael the Archangel is of greater-double rite and its liturgical colour is white.

Mattins has three nocturns. The invitatory is Regem Archangelum Dominum, Venite adoremus and the Office hymn as at Vespers. In the first nocturn the antiphons Concussum est mare etc are sung with psalms 8, 10 & 14. The lessons are from the Prophet Daniel. In the second nocturn the antiphons Michael Archangeli etc are sung with psalms 18, 23 & 33. The lessons recount the apparition of St. Michael at Gargano at the time of Gelasius I. In the third nocturn the antiphons Angelus etc are sung with psalms 95, 96 & 102. The homily is from St. Hiliary on St. Matthew's Gospel. The Te Deum is sung.

At Lauds the antiphons Stetit Angelus etc are sung with the Dominical psalms. The Office hymn is Christe sanctorum decus Angelorum. After the collect of the feast a commemoration of the Octave of St. Joseph is sung.

At Prime and the Hours the hymns have the Doxology of Paschaltide. The antiphons from Lauds are sung in the usual order, at Prime the lectio brevis is Factum est praelium etc.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Octave of St. Joseph. The Creed is sung and the preface is of Paschaltide.

At Vespers the antiphons Stetit Angelus etc are sung with psalms 109, 110, 111, 112 & 137. The Office hymn is Te, splendor, et virtus Patris, the Doxology of which is proper and not changed. After the collect of the feast commemorations are sung of the following feast of St. Gregory Nazianzen and of the Octave of St. Joseph. At Compline Te lucis is sung with the Doxology of Paschaltide and the Dominical preces are omitted due to the double feasts.

In the 'liturgical books of 1962' the feast of the Apparition of St. Michael the Archangel has been abolished from the calendar. The Octave of St. Joseph has been abolished too. Today is a IV class feria.

St. Stephen the Protomartyr

Today is the feast of St. Stephen the Protomartyr. The feast is a Double of the Second Class with a simple Octave. The liturgical colour of the day is red. Many saints, originally more than now, were celebrated around the Nativity of the LORD. These were described as the 'comites Christi' . e.g. St. James the Lesser and King David. In 'modern' calendars we are left with St. Stephen, St. John the Evangelist, and the Holy Innocents although St. David the King is in the Kalendar as a greater double on the 29th December in the Patriarchate of Jerusalem.

At second Vepsers of the Nativity yesterday afternoon a commemoration was sung of St. Stephen. At Mattins the invitatory is proper, Christum natum, qui beatum hodie coronavit Stephanum. The Office hymn is Deus, tuorum militum sung with the Doxology of the Nativity. In the first nocturn the antiphons In lege Domini etc are sung with psalms 1, 2 & 3 all from the Common of a Martyr. The lessons are from the Acts of the Apostles with responsories proper to the feast. In the second nocturn the antiphons Filii hominum etc are sung with psalms 4, 5 & 8 and the lessons are from a sermon of St. Fulgentius on St. Stephen's martyrdom. In the third nocturn the antiphons Justus Dominus etc are sung with psalms 10, 14 & 20. The homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the proper antiphons, Lapidaverunt Stephanum etc., are sung with psalms 92, 99, 62, Benedicite & 148. The Office hymn is Invicte Martyr unicum sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At Prime the antiphon Lapidaverunt Stephanum is sung with the festal psalms (53, 118i & 118ii). The short responsory has the versicle of the Incarnation and the lectio brevis is Positis autem. At the other Little Hours the psalms of Lauds are used in the usual order. The hymns of the Little Hours have the tone and Doxology of the Incarnation.

Mass is sung after Terce. The Gloria is sung and the second collect is of the Nativity. The Credo are sung. The preface and communicantes are of the Nativity.

At Vespers the antiphons and psalms are from Second Vespers of the Nativity but from the chapter they are of St. Stephen. The Office hymn is Deus, tuorum militum, sung with the Doxology and melody of the Incarnation. After the collect of the feast commemorations are sung of the following feast of St. John the Evangelist and of the Octave of the Nativity of the LORD.

Following the 'liturgical books of 1962' there is no commemoration of St. Stephen in Second Vespers of the Nativity. At Mattins and Lauds the hymns are sung without the Doxology of the Incarnation. At Prime and the Hours the hymns are sung without the Doxology of the Incarnation and the antiphons and psalms of Thursday are sung, not the proper antiphons and festal psalms. The lectio brevis is Ipsi peribunt. At Vespers there is no commemoration of St. John.

St. John the Apostle and Evangelist

The feast of St. John the Apostle and Evangelist is a Double of the Second Class with a simple Octave. The liturgical colour is white.

At Mattins the invitatory is Regem Apostolorum Dominum, Venite adoremus and the Office hymn is Aeterna Christi munera, sung with the Doxology of the Incarnation. In the first nocturn the antiphons In omnem terram etc are sung with psalms 18, 33 & 44. The lessons are the Incipit of the former Epistle of St. John. The responsories are proper to the feast. In the second nocturn the antiphons Principes populorum etc are sung with psalms 46, 60 & 63 and the lessons are from the writings of St. Jerome. In the third nocturn the antiphons Exaltabuntur etc are sung with psalms 74, 96 & 98. The homily on St. John's Gospel is from St. Augustine. The Te Deum is sung. At Lauds the antiphons Valde honorandus est etc are sung with the Dominical psalms (92, 99, 62, Benedicite & 148). The Office hymn is Exsultet orbis gaudiis sung with the Doxology of the Incarnation. The antiphon on the Benedictus, Iste est Joannes etc., is proper to the feast. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At the Hours the hymns are sung with the Doxology of the Incarnation. At Prime the antiphon Valde honorandus est is sung with the festal psalms (53, 118i & 118ii) and the lectio brevis is In medio Ecclesiae. The antiphons from Lauds are sung in due order at the other Horae Minores.

Mass is sung after Terce. The Gloria is sung, the second collect is of the Octave of the Nativity. The Creed is sung, the preface and communicantes are of the Nativity.

Vespers are of the Nativity but from the chapter of St. John. The Office hymn, Exsultet orbis gaudiis, is sung with the Doxology of the Incarnation. Commemorations are sung of tomorrow's feast of the Holy Innocents and of the Octave of the Nativity.

Following the 'liturgical books of 1962' the Doxology in honour of the Incarnation is omitted in all the hymns. At the Little Hours the antiphons and psalms are taken from the ferial psalter. At Prime the lectio brevis is of the season, not of the feast. At Vespers no commemoration is made of the Holy Innocents.

Miniature of St. John from Wikipedia.

St. Stephen the Protomartyr

Today is the feast of St. Stephen the Protomartyr. The feast is a Double of the Second Class with a simple Octave. The liturgical colour of the day is red. Many saints, originally more than now, were celebrated around the Nativity of the LORD. These were described as the 'comites Christi' . e.g. St. James the Lesser and King David. In 'modern' calendars we are left with St. Stephen, St. John the Evangelist, and the Holy Innocents although St. David the King is in the Kalendar as a greater double on the 29th December in the Patriarchate of Jerusalem.

Yesterday St. Stephen was commemorated at Second Vespers of the Nativity, (Special rules apply to Vespers for the Octave of the Nativity) as noted in yesterday's post.

At Mattins the invitatory is proper, Christum natum, qui beatum hodie coronavit Stephanum. The Office hymn is Deus, tuorum militum sung with the Doxology of the Nativity. In the first nocturn the antiphons In lege Domini etc are sung with psalms 1, 2 & 3 all from the Common of a Martyr. The lessons are from the Acts of the Apostles with responsories proper to the feast. In the second nocturn the antiphons Filii hominum etc are sung with psalms 4, 5 & 8 and the lessons are from a sermon of St. Fulgentius on St. Stephen's martyrdom. In the third nocturn the antiphons Justus Dominus etc are sung with psalms 10, 14 & 20. The homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the proper antiphons, Lapidaverunt Stephanum etc., is sung with the Sunday psalms. The Office hymn is Invicte Martyr unicum sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At Prime the antiphon Lapidaverunt Stephanum is sung with the festal psalms (53, 118i & 118ii). The short responsory has the versicle of the Incarnation and the lectio brevis is Positis autem. At the other Little Hours the psalms of Lauds are used in the usual order. The hymns of the Little Hours have the tone and Doxology of the Incarnation.

Mass is sung after Terce. The Gloria is sung and the second collect is of the Nativity. The Credo are sung. The preface and communicantes are of the Nativity.

Vespers are Second Vespers of the Nativity, but from the chapter they are of St. Stephen with a commemoration of St. John the Evangelist and the Octave of the Nativity of the LORD.

Following the 'liturgical books of 1962' there is no commemoration of St. Stephen in Second Vespers of the Nativity. At Mattins and Lauds the hymns are sung without the Doxology of the Incarnation. At Prime the antiphons and psalms of Wednesday are sung, not the proper antiphons and festal psalms. The lectio brevis is Ipsi peribunt. At the Hours the hymns are without the Doxology of the Incarnation. At Vespers there is no commemoration of St. John.

Within the Octave of the Epiphany

With the great Octave of the Epiphany, an Octave of even higher ranking than even that of the Nativity, the three-fold theme of the feast is reinforced to the world by the witness of the celebration Liturgy.

The days within the Octave are of semi-double rite. The antiphons etc are as on the feast only they are not doubled. Before the Sunday in the Octave the lessons in the first nocturn the lessons continue to be read from Romans, following the Sunday they are from Corinthians. Since 1921 the feast of the Holy Family has been permanently transferred to the Sunday within the Octave of the Epiphany. The Octave and Sunday are commemorated in the Office and at Mass but there is no ninth lesson of the Sunday nor a proper last Gospel.

Each day within the Octave has proper lessons for the second and third nocturns at Mattins and proper antiphons for both the Benedictus and Magnificat. The lessons proper to the displaced Sunday, the Incipit from Corinthians, were transferred to Monday. A 'resumed' Mass of the Sunday - with both Gloria and Creed - was also celebrated on Monday. At Mass the Gloria is sung, the second collect is of the BVM, Deus qui salutis, the third collect is Ecclesiae. When a feast occurrs, e.g. St. Hyginus on the 11th the second collect of the season is omitted. The Creed is sung each day and the preface and communicantes are proper to the Epiphany.

In the 'liturgical books of 1962' this great feast has been stripped of its Vigil and Octave. In their place are fourth class ferial days of 'Epiphanytide'. On the Saturday the ferial day was outranked by the Saturday Office of the BVM. On Sunday there was no commemoration of the Octave or of the Sunday. These ferial days have the antiphons and psalm divisi from the Psalter and all the second and third nocturn lessons from the Octave have of course gone. The days retain their proper antiphons at the NT Canticles. The Doxology of the Epiphany vanishes from the hymns of the Horae Minores.

St. Stephen the Protomartyr

Today is the feast of St. Stephen the Protomartyr, the feast is a Double of the Second Class with a simple Octave. The liturgical colour of the day is red. Many saints, originally more than now, were celebrated around the Nativity of the LORD. These were described as the 'comites Christi' . e.g. St. James the Lesser and King David. In 'modern' calendars we are left with St. Stephen, St. John the Evangelist, and the Holy Innocents.

Yesterday St. Stephen was commemorated at Second Vespers of the Nativity, (Special rules apply to Vespers for the Octave of the Nativity). as noted in yesterday's post.

At Mattins the invitatory is proper, Christum natum, qui beatum hodie coronavit Stephanum. The Office hymn is Deus, tuorum militum sung with the Doxology of the Nativity. In the first nocturn the antiphons In lege Domini etc are sung with psalms 1, 2 & 3 all from the Common of a Martyr. The lessons are from the Acts of the Apostles with responsories proper to the feast. In the second nocturn the antiphons Filii hominum etc are sung with psalms 4, 5 & 8 and the lessons are from a sermon of St. Fulgentius on St. Stephen's martyrdom. In the third nocturn the antiphons Justus Dominus etc are sung with psalms 10, 14 & 20. The homily is from St. Jerome on St. Matthew's Gospel. The Te Deum is sung. At Lauds the proper antiphons, Lapidaverunt Stephanum etc., is sung with the Sunday psalms. The Office hymn is Invicte Martyr unicum sung with the Doxology of the Incarnation. After the collect of the feast a commemoration is sung of the Octave of the Nativity.

At Prime the antiphon Lapidaverunt Stephanum is sung with the festal psalms (53, 118i & 118ii). The short responsory has the versicle of the Incarnation and the lectio brevis is Positis autem. At the other Little Hours the psalms of Lauds are used in the usual order. The hymns of the Little Hours have the tone and Doxology of the Incarnation.

Mass is sung after Terce. The Gloria is sung and the second collect is of the Nativity. The Credo are sung. The preface and communicantes are of the Nativity.

Vespers are Second Vespers of the Nativity, but from the chapter they are of St. Stephen with a commemoration of St. John the Evangelist and the Octave of the Nativity of the LORD.

Following the 'liturgical books of 1962' there is no commemoration of St. Stephen in Second Vespers of the Nativity. At Mattins and Lauds the hymns are sung without the Doxology of the Incarnation. At Prime the antiphons and psalms of Monday are sung, not the proper antiphons and festal psalms. The lectio brevis is Ipsi peribunt. At the Hours the hymns are without the Doxology of the Incarnation. At Vespers there is no commemoration of St. John.

The Third Sunday of Advent

The third Sunday of Advent, often referred to as Gaudete Sunday from the words of its introit, Gaudete in Domino semper: iterum dico gaudete sees a lightening of the Advent mood. 'Rejoice in the LORD always; again I say rejoice.' The same words begin the Epistle from Philippians (4:4). The Sunday's rank is a semi-double of the second class. The Gospel pericopes from St. John contain the Baptist's famous words "I am the voice of one crying in the wilderness, make straight the way of the LORD." On this Sunday, mirroring Laetare Sunday in Lent, the penitential mood is lightened with the deacon and sub-deacon wearing violet dalmatic and tunicle rather than their folded chasubles or, following the more modern praxis, with the use of rose vestments. The absence of folded chasubles means that the organ may be played. On this Sunday Cardinals of the Court of Rome traditionally wore rose waterered silk cassocks, with rose watered silk mozzeta and mantelleta.

At Vespers yesterday the antiphons from the following Sunday's Lauds, Veniet Dominus etc, were sung with the psalms of Saturday. After the collect of the Sunday commemorations were sung of the preceding Office of a day within the Octave and of St. Damasus. At Compline the Dominical preces were omitted due to the occurring Octave. Although within an Octave of the Blessed Virgin the concluding verse of Te lucis was in the ordinary form as the Doxology is not sung on the Sunday within the Octave following the 1911-13 reform.

At Mattins the invitatory is Prope est jam Dominus: Venite adoremus. This invitatory is now used until the 23rd of December inclusive. Office hymn is Verbum supernum. In the first nocturn the antiphons Veniet ecce Rex etc are sung with the usual psalms for Sunday. The lessons are a continuation of Isaiah and today contain the beautiful symbolism of the Rod of Jesse. In the second nocturn the antiphons Gaude et laetare etc are sung and the lessons are taken from St. Leo's sermon on the fast of the tenth month. In the third nocturn the antiphons Gabriel Angelus etc are sung and the homily is from St. Gregory on St. John's Gospel and the record of the Baptist. The Te Deum is omitted and in its place a ninth responsory, Docebit nos Dominus vias suas, is sung.

At Lauds the antiphons Veniet Dominus etc are sung with the Sunday psalms. The Office hymn is En clara vox. After the collect of the Sunday commemorations are sung of St. Damasus and of the Octave. At the Hours the antiphons from Lauds are used in the usual sequence. At Prime the versicle in the responsory is Qui venturus es in mundum and the Dominical preces are omitted due to the occurring Octave. At Prime and the Hours the hymns have the ordinary Doxology.

Mass is sung after Terce. The ministers wear dalmatic and tunicle. The Gloria is not sung. The second collect is of St. Damasus, the third of the Octave. The Creed is sung and the preface that of the Trinity. As the Gloria is not sung the dismissal is Benedicamus Domino, sung by the deacon facing the altar.

At Vespers the antiphons, Veniet Dominus etc, are sung with the Sunday psalms. The Office hymn is Creator alme siderum. After the collect of the Sunday commemorations are sung of the following day within the Octave and of St. Damasus. At Compline the Dominical preces are omitted.

In the 'liturgical books of 1962' at both Vespers there are no commemorations. The Octave of the Virgin has been abolished. Mattins is stripped down to one nocturn of three lessons. At Lauds there are no commemorations. At Mass there is only one collect and the dismissal is Ite, missa est.

Art: Jerome Nadal depicts today's Gospel where the Jews sent priests and Levites to interrogate St. John the Baptist.

Within the Octave of All Saints

The days within the Octave of All Saints are of semi-double rite and the liturgical colour is white as on the feast itself.

The Office is as on the feast except that the antiphons and psalmody are taken from the relevant day of the week. The antiphons are not, of course, doubled. At Mattins today the first nocturn lessons are the Incipit of the book of the prophet Ezechiel, transferred from Sunday to today with their responsories. In the second nocturn the lessons are from St. Bede and in the third nocturn St. Augustine's writings provide the homily.

The prescribed Mass today is of the 'resumed Sunday' celebrated in green vestments without Gloria and Creed. The second collect is of the Octave and the third Deus, qui corda. As the Gloria is not sung the dismissal is Benedicamus Domino. 'Private' Masses are permitted of the Octave with the introit Gaudeamus etc, Gloria, second collect of the resumed Sunday, third collect Deus, qui corda and the Creed.

Vespers are for the feast of St. Charles Borromeo, Archbishop of Milan, with a commemoration of the Octave and SS Vitalis and Agricola. On the feast of St. Charles a commemoration of the Octave, and of SS Vitalis and Agricola, is sung at Lauds and Mass. Vespers are of the feast with a commemoration of the Octave.

On Saturday the fifth day within the Octave is celebrated. The first nocturn lessons are from Ezechiel, the second nocturn lessons are from St. Bede and the homily from St. Augstine. Mass is of the Octave with the introit Gaudeamus etc, Gloria, second collect Deus, qui corda, third collect Ecclesiae and the Creed.

Prior to the 1568 revision of the Breviary the lessons during the Octave were different. Gregory DiPippo, the author of the excellent series on Holy Week and the History of the Breviary, has begun another series of posts, here and here, illustrating these older lessons from the 1529 Breviary of the Roman Curia for the second day within the Octave of All Saints. A recommended read during the Octave.

In the 'liturgical books of 1962' the Octave has been abolished and fourth class ferial 'green' days replace the days once graced by the celebration of the Octave. Scripture is from the fifth week of October with the history of the Machabees. St. Charles is reduced to a third class feast of three lessons. On Saturday the Saturday celebration of the BVM takes place.

Within the Octave of the Assumption

The fourth day within the Octave of the Assumption is of semi-double rite. It is the only day now within the Octave to be celebrated as such due to the inclusion of double feasts of saints who had a particular devotion to the BVM. The feast of St. Joachim was celebrated on Tuesday and is a Double of the Second Class. The Octave is not commemorated but its occurrence can be noted with the Doxology at the hymns of the Hours, the versicle at Prime and the Creed and preface of the Assumption at Mass. Yesterday was the feast of St. Hyacinth, a double, with a commemoration sung of the Octave at Lauds, Vespers and Mass, there was also a commemoration of the Octave Day of St. Lawrence. Tomorrow is the feast of St. John Eudes followed by the feast of St. Bernard on Saturday. Again, a commemoration of the Octave is sung in Vespers, Lauds and Mass in the celebrations of these double feasts.

The Office is as on the Feast itself, but the antiphons and psalms come from the Psalter for Thursday. All hymns of Iambic metre are sung with the Doxology and tone of the Incarnation.

At Mattins in the first nocturn the lessons are taken as on the feast from the Canticle of Canticles with its exquisite poetry and symbolic language. The responsories of the feast are sung. A section of the third lesson illustrates the beauty of the texts:

Favus distillans labia tua, sponsa, mel et lac sub lingua tua; et odor vestimentorum tuorum sicut odor thuris. Hortus conclusus soror mea sponsa, hortus conclusus, fons signatus. Emissiones tuae paradisus malorum punicorum cum pomorum fructibus, cypri cum nardo.

Thy lips, my spouse, are as a dropping honey comb, honey and milk are under thy tongue; and the smell of thy garments, as the smell of frankincense. My sister, my spouse, is like a garden enclosed, a garden enclosed, a fountain sealed up. Thy plants are a paradise of pomegranates with the fruits of the orchard. Cypress with spikenard. (Translation by the nuns of Stanbrook Abbey)

In the second nocturn the lessons are taken from the Second Discourse of St. John Damascene on the Dormition of the Mother of God and are again beautiful and rich in their didactic content:

An ancient tradition has been handed down to us, that, at the time of the glorious falling-asleep of the blessed Virgin, all the Apostles, who were wandering throughout the world preaching salvation to the Gentiles, were caught up aloft in the twinkling of an eye, and met together in Jerusalem. And when they were all there, a vision of Angels appeared to them, and the chant of the heavenly powers was heard; and so with divine glory she gave up her soul into the hands of God. But her body, which bore God in an effable manner, being lifted up amid the hymns of Angels and Apostles was laid in a tomb in Gethsemane. There for three whole days the angelic song was heard. (Lesson IV)

But after three days, the chant of the Angels ceased, and the Apostles who were present (for Thomas, the only one who had been absent, came after the third day, and wished to adore the body which had borne God) opened the tomb; but they could by no means find her sacred body in any part of it. But when they only found those garments in which she had been buried, and were filled with indescribable fragrance which emanated from them, they closed the tomb. Amazed at this wonderful mystery they could only think that he, who had been pleased to take flesh from the Virgin Mary, to be made man, and to be born though he was God the Word, and the Lord of glory, he who had preserved her virginity without stain after childbirth, should also have been pleased to honour her pure body after her death, keeping it incorrupt, and translating it into Heaven before the general resurrection. (Lesson V)

In the sixth lesson St. John lists those present who had seen the body of the Virgin, including in addition to the Apostles, Timothy bishop of Ephesus (recipient of the Pauline Epistles), Dionysisus the Areopagite and Hierotheus. In the third nocturn the lessons are from the 27th Sermon of St. Augustine on the Words of the Lord. The ninth lesson is for St. Agapitus the Martyr. The Te Deum is sung.

At Lauds a commemoration of St. Agapitus is sung. At Prime Qui natus es is sung in the short responsory, the lectio brevis is In plateis as on the feast.

Mass is sung after Terce. In Mass, of the Octave, again the magnificent texts Gaudeamus etc are sung. The Gloria is sung, the second collect is of St. Agapitus, the third collect Deus, qui corda. The Creed is sung, the preface is of the BVM. [Note the error in the Ordo today - alas the consequence of 'cut & paste' - Ordo 2012 has just been double-checked!]

Vespers are of the following feast of St. John Eudes with a commemoration of the Octave.

In the 'liturgical books of 1962' of course the Octave has been done away with. No proper Doxology is sung at the hymns, no Qui natus es etc at Prime and neither Creed nor preface of the Assumption at Mass. The feast of St. Joachim remains a feast of nine lessons as a 'II class feast', the feasts of St. John Eudes and St. Bernard become 'III class' feasts of three lessons. Today St. Agapitus is commemorated in the 'IV class' feria and at private Masses.

Ember Friday in the Octave of Pentecost

Ember Friday in the Octave of Pentecost is the second of the summer Quarter-Tense days. It is of semi-double rite. The liturgical colour is the red of the Octave.

The Office is as on the feast of Pentecost, except for those parts that are proper, but the antiphons at Mattins, Lauds and Vespers are not doubled. At Mattins the invitatory, hymn, antiphons and psalms are those that were sung on the feast. The versicle and response are Spiritus Paraclitus, alleluia and Docebit vos omnia, alleluia. The lessons of the homily are taken from the writings of St. Ambrose on St. Luke's Gospel. At Lauds the antiphon on the Benedictus and collect are proper to the day.

At the Hours all is celebrated as on Pentecost Sunday. At Terce the hymn is Veni Creator. The Pentecost Doxology is sung at the conclusion of the hymns.

Mass, as on Wednesday, is sung after None. This is common to the Ember Days of the other seasons. Unlike the other Ember Days the deacon and subdeacon do not wear folded chasubles as the colour of the Octave is used. The Mass is proper with the introit Repleatur os meum etc. The Gloria is sung, the second collect is Ecclesiae, for the Church. The sequence Veni Sancte Spiritus is sung, the Creed is sung, the preface, Hanc igitur and communicantes are of Pentecost.

Vespers are as on the feast, except the antiphons are not doubled. The antiphon on the Magnificat and collect are proper. Commemorations are sung of St. Ephrem the Syrian and SS Mark and Marcellianus.

Within the Octave

Monday and Tuesday within the Octave of Pentecost are both Doubles of the First Class. The liturgical colour throughout the Octave is red and no feast may be celebrated within the Octave.

On Monday, in the nocturn, all is as on the feast except the lessons, proper to the day, are taken from a homily of St. Augustine. At Lauds all is again as on the feast except the antiphon on the Benedictus and collect which are proper. At the Hours all hymns have the proper Doxology and the collect of the day is sung. At Terce the hymn is Veni, creator.

Mass is sung after Terce. The texts are proper to the day. The Gloria is sung, the Sequence is sung and the Creed. The preface, communicantes and Hanc igitur are those of Pentecost. At Vespers all is as on the feast except the antiphon on the Magnificat and collect. There are no commemorations.

On Tuesday the versicle and response at the nocturn are proper to the day, Spiritus Paraclitus, alleluia and Docebit vos omnia, alleluia. The lessons are taken from another tract of St. Augustine on St. John's Gospel. At Lauds the antiphon on the Benedictus and the collect are proper to the day. Again at the Hours the Pentecost Doxology is sung at all hymns, Veni, creator is sung at Terce. The Mass texts are proper to the day. At Vespers the antiphon on the Magnificat and collect are proper to the day.

Usually at this time of the liturgical year the supporters of the 'liturgical books of 1962' come up with anecdotes about Paul VI supposedly being surprised that the Pentecost Octave was not to be found in the 1970MR and crying at the sight of green vestments on the Monday after Pentecost.

This is curious for a number of reasons. Firstly, as octaves go, the Pentecost Octave is not as old as many of the other Octaves, being universally celebrated from the eleventh century (c.f. Epiphany, SS Peter & Paul, Dormition etc). Of course, the reason for the protestation by certain of these people is that it is still in MR1962 but not in MR1970: in the world of revisionism and fantasy they inhabit anything pre-1962 or post-1962 is of no value, perfection having been only achieved between 8th December 1962 and the Saturday before Advent Sunday 1964. Secondly, the discussion over abolishing the Octave of Pentecost had been going on for some years. It was a question for discussion in the 1948 Memoria. Clearly Pentecost was the fiftieth day that anciently had ended the Paschal season a point of view was that to give the fiftieth day an Octave actually distracted from it.



The result of the consultation of Dom Capelle, Fr. Jungmann and Mgr. Righetti (published 1950) is interesting:


One sees disagreement over ideas with the Benedictine's view that the Octave be retained but with the others agreeing it should be abolished. The 1948 Commission took the decision to abolish the Octave of Pentecost at its seventh meeting on February 14th, 1950. (Vide: Bugnini, 'Reform..', p.320 & Giampietro, 'Antonelli..', p. 289) although this was not to happen in practice for two decades being dependent on working out the lectionary etc for 'Ordinary Time'.

Paul VI would have been well aware of these discussions. Furthermore MR1970 contains a specific rubric after Pentecost Sunday: 'Ubi feria II vel etiam III post Pentecosten sunt dies quibus fidelis debent vel solent Missam frequentare, resumi potest Missa dominicae Pentecostes, vel dici potest Missa de Spiritu Sancto, pp. 838-843' This of course reflects Jungmann's suggestion and Bugnini's comments. As Pentecost Monday was kept with some solemnity in Italy it therefore seems incredulous that Paul VI would have been unaware of the history of the discussion regarding the abolition of the Octave and by the rubrics of the missal he promulgated would not have to have used green vestments anyway.

Within the Octave

Monday within the Octave is the feast of St. Norbert which is of double rank and takes precedence over the semi-double Monday within the Octave. The Octave is commemorated at Lauds, Mass and Vespers. Interestingly during third-order Octaves when a double feast is celebrated the psalmody is taken from the ferial psalter at all the hours although for the lower-ranking days within the Octave festal psalmody is sung.

Tuesday and Wednesday are both days within the Octave. In the Office the antiphons and psalmody are as on the feast, except the antiphons are not doubled. At Mattins, on Monday the second nocturn lessons are from a sermon on the Ascension from St. Chrysostom and the third nocturn homily from St. Gregory; on Tuesday in the first nocturn the Incipit of the second Epistle of St. John is read, the second nocturn lessons are from the writings of St. Maximus and the third nocturn homily again from St. Gregory. At Mass the Gloria is sung, the second collect is Concede nos, the third collect Ecclesiae. The Creed is sung, the preface and communicantes are of the Ascension.

On Thursday the Octave Day is of double rite. At Vespers, Mattins and Lauds the antiphons are doubled. At Mattins the first nocturn lessons are taken from St. Paul's letter to the Ephesians, in the second nocturn lessons are from a sermon of St. Augustine on the Ascension and St. Gregory provides the homily for the third nocturn. A commemoration of the Martyrs SS Primus and Felician is sung at first Vespers, Lauds and Mass. At Mass the Gloria and Creed are sung, the preface and communicantes are of the Ascension. At Vespers a commemoration is sung of the following feast of St. Margaret of Scotland.

Friday's feast of St. Margaret of Scotland is of semi-double rite. At Mattins the Incipit of the third Epistle of St. John is read. A commemoration of the ferial day is made at Lauds. Although a semi-double the Commemoration of the Cross is omitted at Lauds. The Dominical preces are omitted at Prime. At Mass the Gloria is sung, the second collect is of the ferial day, the third collect Concede nos and the preface (but not the communicantes) of the Ascension.

In the rocky horror service books aka the 'EF' the Octave has, of course, been abolished and replaced by 'Ascensiontide'. The antiphons and psalms come from the ferial psalter. The Incipit of the third Epistle of St. John is read on Thursday and on Friday - renamed 'Friday before the Vigil of Pentecost', rather strangely as they don't keep the proper Vigil - the Incipit of St. Jude is read. On the former days within the Octave at Mass the Gloria is said however there is only one collect, no Creed and no communicantes of the Ascension.

Third Sunday after Pascha - Sunday within the Octave of the Solemnity of St. Joseph

The Third Sunday after Pascha is of semi-double rite and its liturgical colour is white. It is also the Sunday within the Octave of the Solemnity of St. Joseph. The Gospel pericopes from St. John 16 have the LORD telling the Disciples that in a little while He will be going to the Father.

At Vespers yesterday afternoon the psalms of Saturday were sung under a single antiphon. The Office hymn was Ad regias Agni dapes. After the collect of the Sunday commemorations were sung of St. John Baptist de la Salle and of the Octave of the Solemnity of St. Joseph. At Compline Te lucis was sung with the Paschal Doxology, the Dominical preces were omitted due to the occurring double feast and Octave.

At Mattins the invitatory is the great proclamation of the Resurrection, Surrexit Dominus vere, Alleluia. The Office hymn is Rex sempiterne Caelitum. In the first nocturn the lessons are the Incipit of the book of the Apocalypse of St. John. In the second nocturn the lessons are taken from a sermon of St. Augustine and in the third nocturn St. Augustine also provides the homily on St. John's Gospel. At Lauds after the collect of the Sunday commemorations are sung of St. John Baptist de la Salle and of the Octave of St. Joseph.

At Prime and the Hours the hymns have the Paschal Doxology. At Prime the Dominical preces are omitted due to the occurring double feast and Octave.

Mass is sung after Terce. The Gloria is sung, the second collect is of St. John Baptist de la Salle, the third collect is of the Octave. The Creed is sung and the Paschaltide preface is sung.

Masses other than Conventual Masses may all be of the Solemnity of St. Joseph. This feast used to be celebrated on the Third Sunday after Pascha. The Mass Adjutor is sung, as on the feast. The Gloria is sung, the second collect is of the Sunday, the Creed is sung. The preface is of St. Joseph and the last Gospel is of the Sunday. The liturgical colour is white.

Vespers are of the Sunday with the psalms sung under a single antiphon. After the collect of the Sunday commemorations are sung of the following Office of St. Ubaldus, of St. John Baptist de la Salle and of the Octave. At Compline the Domincal preces are omitted due to the occurring double feast and the Octave.

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 or Mass. The feast and Octave of the Solemnity of St. Joseph have been abolished. At the Hours the hymns are sung without the Paschal Doxology. Mass has a single collect.

Art: Jerome Nadal

Within the Paschal Octave

Tuesday within the Octave was another Double of the First Class, the Office being as on the Feast but with a proper versicle and response, lessons and responsories at the nocturn of Mattins and proper antiphons at the Benedictus and Magnificat and collects. At Vespers a commemoration was sung of St. Peter Canisius.

At the Hours there are no antiphons as noted in previous posts and the psalms are sung to the Paschal tone 2. In response to a comment the tone is below:


Today, Thursday, Friday and Saturday are all days within the Octave of semi-double rite. However, as the Octave is a Privileged one of the First Order, no feast of whatever rank may displace these days. The Office is as on the feast but the antiphons are not doubled at Mattins, Lauds and Vespers. The lessons, responsories etc are proper to each day. The Mass for each day of the Octave also has proper texts. Today a commemoration of St. Peter Canisus is sung at Lauds and in the Mass. At Mass the Gloria is sung, the sequence Victimae paschali laudes and the Creed are sung. The preface, communicantes and Hanc igitur are as on the Feast. At Vespers today commemorations are sung of St. Paul of the Cross, St. Peter Canisius and St. Vitalis.

Tomorrow commemorations are sung of St. Paul of the Cross and St. Vitalis at Lauds and at Mass. At Vespers commemorations are sung of St. Peter Martyr and St. Paul of the Cross.

On Friday a commemoration is sung at Lauds and at Mass of St. Peter Martyr. At Vespers commemorations are sung of St. Catharine of Siena and St. Peter Martyr.

Within the Octave of the Epiphany II

Yesterday, today and tomorrow, Wednesday, are days within the Octave of the Epiphany. They are of semi-double rank.

Mattins has the normal structure, as was resumed on the 7th, with the opening verse Domine, labia, invitatory psalm and hymn. The antiphons and psalmody is as on the feast (but the antiphons are not doubled) but in the third nocturn the psalm Fundamenta replaces the special arrangement of psalm 94. Yesterday, the Incipit of the Epistle to the Corinthians was read in the first nocturn (displaced from the Sunday within the Octave by the feast of the Holy Family) with the first responsory Hodie. Corinthians continues to be read throughout the Octave but with Tria sunt as the first responsory. The second nocturn lessons are from St. Maximus (yesterday), St. Fulgentius today and from St. Leo tomorrow. In the third nocturn the homilies are from St. Jerome (yesterday), St. Ambrose, today, and St Augustine on Wednesday.

At Lauds the antiphon on the Benedictus is proper for each day. At the Hours the antiphons and psalmody is as on the feast, the hymns having the Doxology and melody of the Epiphany. Today a commemoration is sung at Lauds, and was sung at Vespers yesterday, of St. Hyginus. At Prime the versicle Qui apparuisti is sung in the short responsory and the lectio brevis is Omnes de Saba venient.

At Mass, today, the Gloria is sung, the second collect is of St. Hyginus, the third collect of the the BVM, Deus, qui salutis. The Credo is sung and the preface and communicantes are as on the feast. On other days within the Octave the second collect is of the BVM and the third for the Church.

Vespers are of the Octave with the antiphon on the Magnificat being proper to each day. Compline is festal.

In the 'liturgical books of 1962' these days after the Epiphany become IV class ferial days of Epiphanytide. Mattins has one nocturn and the psalmody is ferial. At the Hours the hymns do not have the Doxology in honour of the Epiphany and again have ferial psalmody. Despite the ferial psalmody the antiphons are doubled. At Mass the texts of the Sunday 'after' the Epiphany are sung, the Gloria is sung, the additional collects and Credo are omitted. St. Hyginus gets a commemoration at Low Mass only today. Vespers has ferial psalmody as does Compline.