Indulgences for Praying the Divine Office on Christmas Day

Lest we forget the spiritual treasures of the Church and the importance Holy Mother Church places on this Sacred day of our Lord's Nativity, here is a reminder of what is contained in the Raccolta.  Let us seek to pray the Divine Office on Christmas and join the Church in triumphant joy:

In order to increase the devotion of all faithful Christians towards the feast of the birthday of our Divine Saviour Jesus Christ, and that they may celebrate it with spiritual profit to their souls, Pope Sixtus V., by his brief, Ut fidelium devotio, dated Oct. 22, 1586, granted the following Indulgences, viz.:

i. The indulgence of 100 years to all those who, being truly penitent, having Confessed and Communicated, shall recite the Divine Office on that day, or assist in person in any church where Matins and Lauds are said;

ii. One hundred years indulgence for the Mass, and the same for first and second Vespers;

iii. The indulgence of forty years for each of the hours of Prime, Tierce, Sext, None, and Compline.

To pray the Divine Office without a physical Breviary, use Divinum Officium's desktop website or mobile app.

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The Divine Office & the Mass: Inseparable

Even if the Liturgical Office could be separated from the Mass, we should still be able to say that it unites those who take part in it to the intentions of Christ and His Church; but the two cannot be separated. The Divine Office is the prelude and preparation as well as the setting and sequence of the Eucharistic Mysteries. Archeologists have traced the many relationships between the Divine Office and the Mass. For example, the office of Matins presents a striking analogy with the night or morning service held in the primitive Church as a preparation for the Mysteriesi a reminiscence of which is still to be found in the early part of Holy Mass as we know it.

The Psalms of the Nocturns correspond to the Introit and Gradual; while in the Lessons from the Old Testament or from the Epistles, in the second nocturn giving the legends of the Saints, in the Homily on the Gospel, there are relics of the Prophecies, the Apostolic Messages to the Churches, the Acts of the Martyrs and the parts of the Gospel, which were read in those early celebrations. Then, the Catechumens were dismissed, and this Missa was followed by the Holy Sacrifice. According to some scholars, the Te Deum may be nothing else but an ancient kind of IZZatio or Preface. This close dependence of the Breviary on the first part of Mass is at least a very plausible theory.

Thus, from its connection with the Divine Mysteries and because it is the official prayer of the Church, the Divine Office leads to union with the purposes of God and with the intentions of Christ and His Church.

Source: Liturgical Prayer by Clerissac

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Office of Vespers for the Patronal Feast of the Abbey of Our Lady of Consolation at Stanbrook (Worcestershire)

::First Vespers::

ANTIPHONS

1 Who is she who cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array.

PSALM 109 - DIXIT DOMINUS http://www.drbo.org/chapter/21109.htm

2 Shew me thy face, let thy voice sound in my ears: for thy voice is sweet and thy face comely.

PSALM 112 - LAUDATE, PUERI http://www.drbo.org/chapter/21112.htm

3 To thee we cried, O holy Mother of God, and through thee came the help of God to us.

PSALM 121 - LAETATUS SUM http://www.drbo.org/chapter/21121.htm

4 Put forth flowers like the lily, and give a sweet smell; bud forth in comeliness, and sing together a canticle, and proclaim Mary blessed in her works.

PSALM 126 - NISI DOMINUS http://www.drbo.org/chapter/21126.htm

-----
LITTLE CHAPTER - Ecclus. xxiv
COME over to me, all ye that desire me, and be filled with my fruits: for my spirit is sweet above honey, and my inheritance above honey and the honeycomb.

Short Responsory
THY consolations * O Virgin Mother of God. Thy consolations. V. Have given joy to my soul. O Virgin. Glory. Thy consolations.

HYMNUS: Ave maris stella
Hail, O Star of the ocean, God's own Mother blest,
ever sinless Virgin, gate of heav'nly rest.

Taking that sweet Ave, which from Gabriel came,
peace confirm within us, changing Eve's name.

Break the sinners' fetters, make our blindness day,
Chase all evils from us, for all blessings pray.

Show thyself a Mother, may the Word divine
born for us thine Infant hear our prayers through thine.

Virgin all excelling, mildest of the mild,
free from guilt preserve us meek and undefiled.

Keep our life all spotless, make our way secure
till we find in Jesus, joy for evermore.

Praise to God the Father, honor to the Son,
in the Holy Spirit, be the glory one.
Amen.

V. O let thy mercy be for my comfort. R. According to thy word unto thy servant.

My soul † * doth magnify the Lord.
2 And my spirit hath rejoiced * in God my Saviour.
3 For he hath regarded the lowliness of his handmaiden : * for behold, from henceforth * all generations shall call me blessed.
4 For he that is mighty hath magnified me; * (Here all make a profound reverence) and holy is his Name.
5 And his mercy is on them that fear him * throughout all generations.
6 He hath shewed strength with his arm; * he hath scattered the proud in the imagination of their hearts.
7 He hath put down the mighty from their seat, * and hath exalted the humble and meek.
8 He hath filled the hungry with good things; * and the rich he hath sent empty away.
9 He remembering his mercy * hath holpen his servant Israel.
10 As he promised to our forefathers, * Abraham and his seed for ever.
11 Glory be to the Father, and to the Son, * and to the Holy Ghost.
12 As it was in the beginning, is now, and ever shall be, * world without end. Amen.

Ant. I called to mind Mary's humility and thy judgments, O Lord, in her greatness, and I was comforted.

COLLECT:

O GOD, the Father of mercies and author of all consolation, who art pleased that all who call upon thee in whatever tribulation, shall receive wonderful comfort through the Mother of thine only-begotten Son; grant in thy mercy that we who rightly glory in her powerful patronage may never cease to follow in her footsteps. Through the same.

In 1652, Pope Innocent X founded the confraternity of Our Lady of Consolation. In 1652, Pope Innocent X founded the confraternity of Our Lady of Consolation.

::At II Vespers::
All as at First Vespers, except the following:

V. Thy rod and thy staff.
R. They have comforted me.

At the Magnificat
Ant. O immaculate Mother of God, who didst often console Jesus, weeping, console us at our last hour.

Image Source

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The Holy Week Office of Tenebrae

During the Sacred Triduum, the Matins and Lauds of the Divine Office are often sung in a haunting service known as the Tenebrae service (“tenebrae” meaning “shadows”), which is basically a funeral service for Our Lord.  On Wednesday evening/night, the Thursday office is traditionally said.  And in like manner, on the evening before, the Office for the next day is said.

During the Matins on Good Friday, one by one, the candles are extinguished in the Church, leaving the congregation in total darkness, and in a silence that is punctuated by the strepitus (a loud clatter intended to evoke the earthquake that was said to happen at the moment of death) meant to evoke the convulsion of nature at the death of Christ. It has also been described as the sound of the tomb door closing.

Consider purchasing a guide book to continue reading more on this aspect of the Triduum.  These booklets will allow you to learn in more detail the Liturgy of the Tenebrae Service for the Triduum:
http://www.cantius.org/go/webstore/product/tenebrae_service_booklets/

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Octave Day of St. John the Evangelist

 

Coronation of the Virgin with St. Catherine of Alexandria, St. John the Evangelist, St. John the Baptist

Simple (1954 Calendar): January 3rd

Just as I mentioned yesterday on the Octave Day of St. Stephen, very little information is readily available on the Internet for the celebrations that were part of the Catholic Calendar before the 1950s, when changes to the Missal became more profound. 

This Octave is a Simple Octave, meaning with the reforms of 1911, that only the Feastday and the Octave Day itself was kept. The intra Octave days are not commemorated in the Mass or in the Breviary, which is a departure from the pre-1911 practice where they would have been commemorated in the intervening days. Those interested in the Breviary for the Octave Day of St. John as in place before the pre-1911 changes should click here.

Dom Gueranger writes in part concerning the Octave Day of St. John the Apostle:

"The Octave of the Beloved Disciple closes to-day: let us devoutly offer him our parting homage. We shall meet him again, during the year; for, on May 6, when the Resurrection of his Divine Master is gladdening the Church with the Easter joys, we shall have the Feast of our Apostle's Confession made before the Latin Gate: but his grand Feast ends to-day, and he has done too much on our behalf this Christmas for us to allow this Octave Day to pass without returning him our warmest thanks. Let us begin by exciting ourselves to a great reverence for our Saint; and to this end, let us continue the considerations we were making this day week on the favours conferred upon him by Jesus."

Collect:

Shine upon thy Church, O Lord, in thy goodness, that, enlightened by the teachings of Blessed John, thy Apostle and Evangelist, she may attain to everlasting gifts. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen

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Octave Day of St. Stephen

Simple (1954 Calendar): January 2nd

Very little information is readily available on the Internet for the celebrations that were part of the Catholic Calendar before 1955 when changes to the Missal became more profound.  The 1962 Roman Catholic Missal does not include some of these older celebrations and is missing over a dozen octaves.

Like St. John the Evangelist and the Holy Innocents, the Octave of St. Stephen was a simple octave. The collect prayer for this Octave was as a result only said on the Octave Day and not on the intervening days within the Octave.  

When today is celebrated as the Holy Name of Jesus (on years when neither January 2nd, 3rd, 4th, nor 5th falls on a Sunday), the Mass is said for the Holy Name and not said for the Octave of St. Stephen. Rather, a second oration would be added for this Octave Day and a commemoration would be made during the praying of Lauds. Before the 1911 changes under Pope St. Pius X, the Holy Name of Jesus was always kept on the Second Sunday after Epiphany as one of the three Octave Days of the Comites, all previously ranked as Doubles, would have occupied this Sunday.

Those interested in the Breviary for the Octave Day of St. Stephen as in place before the 1911 changes should click here.

Taken from Dom Gueranger's Liturgical Year:

Yesterday we finished the Octave of the Birth of Jesus; to-day we shall finish the Octave of St Stephen; but this without losing sight one moment of the Divine Babe, whose Court is formed by Stephen, John the Beloved Disciple, the Holy Innocents, and St Thomas of Canterbury. In five days we shall see the Magi prostrate before the Crib of the new-born King; they are already on the way, and the Star is advancing towards Bethlehem. Let us spend the interval in reconsidering how great is the glory of our Emmanuel in his having lavished such extraordinary favours on these Saints whom he has chosen to be near him at his first coming into the world.

Let us begin with Stephen, for this is the last day of the Octave dedicated to him by the Church. We must take leave of him now till the month of August, when we shall again meet him on the Feast of the Finding of his Relics.

In a sermon which was for a long time thought to have been written by St Augustine, we find it mentioned that St Stephen was in the flower of his youth when he was called by the Apostles to receive the sacred character of deaconship. Six others were ordained deacons with him; and these seven, whose office was to minister at the Altar here below, represented the seven Angels, whom St John saw standing near the Altar in heaven. Stephen was appointed as the head of the Seven, and St Irenæus, who lived in the second century, calls him the Arch-Deacon.

The characteristic virtue of a Deacon is fidelity. Hence, he is intrusted with the care of the treasures of the Church, treasures which consist not merely in the alms destined for the poor, but in that which is the most precious thing in heaven and earth—the Blood of our Lord Jesus Christ, of which the Deacon is the minister, in virtue of his Order. For this reason, the Apostle St Paul, in his first Epistle to Timothy, bids the Deacons hold the Mystery of Faith in a pure conscience.[1]

It was, therefore, more than an appropriate coincidence, that the first of all the Martyrs was a Deacon, for Martyrdom is the great proof of fidelity, and fidelity is the official virtue of the Diaconate. This same truth is still more strongly impressed upon us by the fact that the three who stand pre-eminent amongst the Martyrs of Christ are vested in the holy Dalmatic—the three glorious Deacons: Stephen, the glory of Jerusalem; Laurence, the pride of Rome; and Vincent, of whom Spain so justly boasts. The present holy season gives us Stephen, who has been gladdening us with his festal presence ever since Christmas Day, and Vincent, whose feast falls on January 22. Laurence will come to us, with his rich waving Palm, in the sunny month of August; and Stephen, in the same month, will visit us, a second time, in the Feast of the Finding of his Relics.

With the intention of paying respect to the Holy Order of Deaconship in the person of its first representative, it is a custom in a great many Churches, on the Feast of St Stephen, that Deacons should fulfil every office which is not beyond their Order. For example, the Chanter yields his staff of office to a Deacon; the Choristers, who assist the Chanter, are also Deacons, vested in Dalmatics; and the Epistle of the Mass is sung by a Deacon, because it is the passage from the Acts of the Apostles which relates the history of the holy Martyr’s death.

The institution of St Stephen’s Feast, and its being fixed on the day immediately following that of our Lord’s Birth, are so ancient that it is impossible to assign their date. The Apostolic Constitutions, which were compiled at the latest towards the close of the third century, mention this Feast as already established, and that, too, on the morrow of Christmas Day. St Gregory of Nyssa and St Asterius of Amasea, both of them earlier than the miraculous discovery of the Holy Deacon’s Relics, have left us Homilies for the Feast of St Stephen, in which they lay stress on the circumstance of its having the honour to be kept the very day after the solemnity of Christmas. With regard to its Octave, the institution is less ancient, though the date cannot be defined. Amalarius, who wrote in the ninth century, speaks of this Octave as already established; and Notker's Martyrology, compiled in the tenth century, makes express mention of it.

But how comes it that the Feast of a mere Deacon has been thus honoured, whilst almost all those of the Apostles have no Octave? The rule followed by the Church in her Liturgy is to give more or less solemnity to the Feasts of the Saints, according to the importance of the services they rendered to mankind. Thus it is that the honour she pays to St Jerome, for example, who was only a Priest, is more marked than that she gives to a great number of holy Popes. It is her gratitude which guides her in assigning to the Saints their respective rank in her Calendar, and the devotion of the Faithful to the saintly benefactors whom she now venerates as members of the Church Triumphant is thus regulated by a safe standard. St Stephen led the way to Martyrdom; his example inaugurated that sublime witnessing by shedding one’s own blood, which is the very strength of the Church, ratifies the truths she teaches to the world, and confirms the hopes of eternal reward promised by those truths. Glory, then, and honour to the Prince of Martyrs! As long as time shall last, so long shall the Church on earth celebrate the name of Stephen, who was the first to shed his blood for the God who died on Calvary!

Collect:

O God, the teacher and ruler of them that are thy ministers, who didst adorn the early days of thy Church by the ministry and precious blood of blessed Stephen the Levite; grant, we beseech thee, that meeting with pardon at the hour of our death, we may deserve to follow his example, and be aided by his intercession. Through Jesus Christ our Lord.

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First Saturday Devotion for April

First Saturdays Devotion

On Saturdays, Catholics traditionally have taken part in the "First Saturdays Devotion" which entails going to Mass and receiving Communion for the first Saturday of the month for 5 consecutive months in reparation to the Immaculate Heart of Mary.  This devotion is not to be confused with the First Friday's Devotion, which is dedicated to the Sacred Heart of our Lord Jesus Christ.

On July 1, 1905, Pope Pius X approved and granted indulgences for the practice of the First Saturdays of twelve consecutive months in honor of the Immaculate Conception. The First Saturday Devotion did not originate as part of the apparitions of our Blessed Lady in Fatima, but the devotion did quickly spread further following our Lady's series of appearances to the three shepherd children in 1917.

Our Blessed Lady's words to Sr. Lucia at Fatima:

Look, my daughter, at my Heart encircled by these thorns with which men pierce it at every moment by their blasphemies and ingratitude. You, at least, strive to console me, and so I announce: I promise to assist at the hour of death with the grace necessary for salvation all those who, with the intention of making reparation to me, will, on the first Saturday of five consecutive months, go to confession, receive Holy Communion, say five decades of the beads, and keep me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary.

The First Saturday Devotion consists of offering the First Saturday of the month for five consecutive months in reparation for the many and grievous sins committed in our world. A further explanation of our Lady's request is below:

• You must go to the Sacrament of Confession.  Your reception of the Sacrament may be 8 days before the Saturday as long as you stay in a state of grace.
• You must receive the Holy Eucharist and as always, it must be in the state of grace or risk the most grievous sin of sacrilege
• You must pray 5 decades of the Holy Rosary of our Lady, including the Fatima Prayer.  
• Finally, the last requirement consist of "keeping Mary company" for 15 minutes while meditating on all of the Mysteries of the Rosary with the intention of making reparation to her. This can be done by reading Scripture or other writings relevant to the Mysteries, meditating on pictures of the Mysteries, or simple meditation. Materials for meditation and education on each of the Rosary mysteries is available online.

Little Office of the Blessed Virgin Mary

While the laity is not bound to pray the Divine Office, they are still encouraged to pray the Divine Office (also known as the Liturgy of the Hours).  To pray the Divine Office, I would highly encourage you to pray the 1962 Breviary or even the 1955 version as opposed to the modern version which I find lacking in the spiritual depth present in the earlier editions.

Since you are not bound under ecclesial law to pray the Office, you can and should start by praying the English version of the Breviary.  You can find various breviaries available for sale that will fulfill this purpose.  For centuries Catholics prayed most commonly not with personal prayers and devotion as such individual prayers originated from protestant individualism.  Instead, Catholics prayed the Liturgical texts of the Church (e.g. the Prayers of the Holy Mass, the Rosary, etc) daily and many were saved.  In our world we see the majority of mankind entrenched in sin and debauchery.  Let us pray for a return to our praying the Liturgical prayers of the Holy Church.  Pray the Daily Rosary as Mary has asked of us!

However, please also consider, in addition or instead of the standard Divine Office, the Little Office of the Blessed Virgin Mary for your daily prayers!

The Little Office of the Blessed Virgin Mary is a shorter form of the Divine Office in honour of the Blessed Virgin Mary. It has long been the Church’s daily liturgical prayer to Our Lady, and these hours of praise have been used by Priests, religious and the laity throughout the centuries. Lay people used to flock to the great Cathedrals to publicly recite The Little Office during the Middle Ages, and during the great persecution, when the practice of the Catholic Faith was illegal in Great Britain, Bishop Challoner commended The Little Office to his flock.

Through its psalms, antiphons, readings, responsorials, and prayers the Little Office stresses the role Our Lady played in salvation history, and how through her fiat the divine Word took flesh in her womb and achieved salvation for us all; and how Our Lord granted her the first fruits of the general resurrection in her holy and glorious assumption.

All Catholics are called to a consistent prayer life. For those who do not feel called to recite the Divine Office, but still wish to participate in the liturgical prayer of the Church, or for those who have a particular devotion to the holy Mother of God, there is no finer form of prayer than the Little Office of the Blessed Virgin Mary.

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Beginning of the O Antiphons

The O Antiphons are a series of antiphons to the Magnificant, which are prayed as part of Vespers (evening prayer) from December 17th - 23th inclusive. Each of the titles of the O Antiphons addresses Jesus with a special title given to the Messiah and refers to a prophecy from the Prophet Isaiah. It is unknown when the O Antiphons started, however, there is mention of them as far back as the 400's AD. They are often called the Great Antiphons too.

If one were to start with the last title and takes the first letter of each one—Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia—the Latin words ero cras are formed, meaning, "Tomorrow, I will come". Thus, the "O Antiphons" not only bring intensity to our Advent preparation, but bring it to a joyful conclusion.

Here is a link to the chanting of the O Antiphons in Latin:

December 17: O Sapientia (O Wisdom)
December 18: O Adonai (O Adonai)
December 19: O Radix Jesse (O Root of Jesse)
December 20: O Clavis David (O Key of David)
December 21: O Oriens (O Morning Star)
December 22: O Rex Gentium (O King of the nations)
December 23: O Emmanuel (O Emmanuel)

Image Source: O Antiphons via Catholic Eye Candy

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Salvete Christi Vulnera

In honor of the Feast of the Most Precious Blood of our Lord Jesus Christ, I present the following Little Chapter and Hymn from today's Office of Lauds.  The Hymn is the beautiful hymn "Salvete Christi Vulnera." It is important to note that on years like 2012 when the Feast of the Most Precious Blood falls on a Sunday, the Feast of the Precious Blood supersedes the Propers for the Sunday.

This feast was instituted in 1849 by Pope Pius IX and was raised to the rank of a double of the first class by Pius XI on the occasion of the nineteenth centenary of our Savior's death.

We are reminded of the scene of Calvary and of the blow from the lance which pierced our Savior's side. The liturgy today is at pains to emphasize the meaning and tremendous significance of this fact in relation with our salvation. The Gospel and the Epistle are concerned with our Redemption, effected by the Blood and the love of our Savior.

STAND
Capitulum           Hebr. 9. 11-12. Fratres : Christus assístens Póntifex futurórum bonórum, per ámplius et perféctius tabernáculum non manufáctum, id est, non hujus creatiónis : neque per sánguinem hircórum aut vitulórum, sed per próprium sánguinem introívit semel in Sancta, ætérna redemptióne invénta. R.  Deo grátias.	The Little Chapter        Hebr. 9. 11-12. Brethren : Christ being come an High Priest of good things to come, by the greater and more perfect tabernacle not made with hands, (that is to say, not of this building; nor yet by the blood of goats and calves, but by his own Blood,) he entered in once for all into the Holy Place, having obtained eternal redemption for us. R.  Thanks be to God.
HymnusSalvéte, Christi vúlnera, Imménsi amóris pígnora Quibus perénnes rívuli Manant rubéntis sánguinis. Nitóre stellas víncitis Rosas odóre et bálsama, Prétio lapíllos Indicos, Mellis favos dulcédine. Per vos patet gratíssimum Nostris asylum méntibus; Non huc furor minántium Umquam penétrat hóstium. Quot Jesus in prætório Flagélla nudus éxcipit! Quot scissa pellis úndique Stillat cruóris gúttulas! Frontem venústam, proh dolor! Coróna pungit spínea, Clavi retúsa cúspide Pedes manúsque pérforant. Postquam sed ille trádidit Amans volénsque spíritum, Pectus ferítur láncea, Geminúsque liquor éxsilit. Ut plena sit redémptio, Sub torculári stríngitur; Suíque Jesus ímmemor, Sibi nil resérvat sánguinis. Veníte quotquot críminum Funésta labes ínficit; In hoc salútis bálneo Qui se lavat, mundábitur. Sequens Conclusio numquam mutátur. Summi ad Paréntis déxteram Sedénti habénda est grátia, Qui nos redémit sánguine, Sanctóque firmat Spíritu.  Amen.	The Hymn Hail, holy wounds of Jesus, hail, Sweet pledges of the saving Rood, Whence flow the streams that never fail, The purple streams of his dear Blood! Brighter than brightest stars ye shew; Than sweetest rose your scent more rare; No Indian gem may match your glow; Nor honey's taste with yours compare. Portals ye are to that dear home Wherein our wearied souls may hide, Whereto no angry foe can come, The Heart of Jesus crucified. What countless stripes our Jesus bore, All naked left in Pilate's hall! From his torn flesh how red a shower Did round his sacred person fall! O shame and woe! his comely head Was riven by a thorny crown; Upon the Cross, by woundings dread, His hands and feet were nailed down. But when for our poor sakes he died, A willing Priest by love subdued, And that sharp lance transfixed his side, Forth flowed the Water and the Blood. In full atonement of our guilt, Careless of self, the Saviour trod, E'en till his Heart's best Blood was spilt, The wine-press of the wrath of God. Come, bathe you in the healing flood, All ye who mourn, by sin oppressed; Your only hope is Jesus' Blood, His sacred Heart your only rest. This Ending is never changed. All praise to him, Eternal Son, At God's right hand enthroned above, Whose Blood our full redemption won, Whose Spirit seals the gift of love.  Amen.

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Office of Lauds: Feast of Ss Peter and Paul

Today is the Feast of Sts. Peter and Paul (Double of the I Class with Octave).  Today is a holy day of obligation in the universal Church.  In England and Wales the feast is observed as a holy day of obligation while in the United States and Canada, it is not. In Malta it is a public holiday.  This is the day of the liturgical year on which those newly created metropolitan archbishops receive the primary symbol of their office, the pallium, from the pope.

Now I know in very deed, that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. (From the introit of the day's Mass, Acts, 12. 11)
[Click to listen to it chanted]

Lauds
The first part of Lauds is in the Ordinary
Ant.    Petrus et Joánnes * ascendébant in templum ad horam oratiónis nonam.	Ant.    Peter and John * went up together into the temple at the ninth hour, being the hour of prayer.
Psalmus 92.  Dominus regnavit Dóminus regnávit, decórem indútus est: * indútus est Dóminus fortitúdinem, et præcínxit se. 2  Etenim firmávit orbem terræ, * qui non commovébitur. 3  Paráta sedes tua ex tunc: * a sæculo tu es. 4  Elevavérunt flúmina, Dómine: * elevavérunt flúmina vocem suam. 5  Elevavérunt flúmina fluctus suos, * a vócibus aquárum multárum. 6  Mirábiles elatiónes maris: * mirábilis in altis Dóminus. 7  Testimónia tua credibília facta sunt nimis: * domum tuam decet sanctitúdo, Dómine, in longitúdinem diérum.	Psalm 92.  Dominus regnavit The Lord hath reigned, and hath put on glorious apparel; * the Lord hath put on his apparel, and girded himself with strength. 2  For he hath stablished the round world, * that it cannot be moved. 3  Thy throne is prepared from of old : * thou art from everlasting. 4  The floods have lift up, O Lord, * yea, the floods have lift up their voice. 5  The floods have lift up their waves, * with the noise of many waters. 6  The waves of the sea are mighty, * glorious is the Lord, who dwelleth on high. 7  Thy testimonies are become exceeding credible: * holiness becometh thine house, O Lord, for ever and ever.
Ant.    Petrus et Joánnes ascendébant in templum ad horam oratiónis nonam.	Ant.    Peter and John went up together into the temple at the ninth hour, being the hour of prayer.
Ant.    Argéntum et aurum * non est mihi : quod autem hábeo, hoc tibi do.	Ant.    Silver and gold * have I none, but such as I have, give I thee.
Psalmus 99.  Jubilate Jubiláte Deo, omnis terra: * servíte Dómino in lætítia. 2  Introíte in conspéctu ejus, * in exsultatióne. 3  Scitóte quóniam Dóminus ipse est Deus: * ipse fecit nos, et non ipsi nos. 4  Pópulus ejus, et oves páscuæ ejus: * introíte portas ejus in confessióne, átria ejus in hymnis: confitémini illi. 5  Laudáte nomen ejus: quóniam suávis est Dóminus, in ætérnum misericórdia ejus, * et usque in generatiónem et generatiónem véritas ejus.	Psalm 99.  Jubilate O be joyful in the Lord, all ye lands: * serve the Lord with gladness, 2  And come before his presence * with a song.. 3  Be ye sure that the Lord he is God; * it is he that hath made us, and not we ourselves. 4  We are his people, and the sheep of his pasture : * O go your way into his gates with thanksgiving, and into his courts with praise; be ye thankful unto him. 5  Give praises unto his Name: for the Lord is gracious, his mercy is everlasting; * and his truth endureth from generation to generation.
Ant.    Argéntum et aurum non est mihi : quod autem hábeo, hoc tibi do.	Ant.    Silver and gold have I none, but such as I have, give I thee.
Ant.    Dixit Angelus ad Petrum : * Circúmda tibi vestiméntum tuum, et séquere me.	Ant.    The Angel said unto Peter : * Cast thy garment about thee, and follow me.
Psalmus 62.  Deus, Deus meus Deus, Deus meus, * ad te de luce vígilo. 2  Sitívit in te ánima mea, * quam multiplíciter tibi caro mea. 3  In terra desérta, et ínvia, et inaquósa: * sic in sancto appárui tibi, ut vidérem virtútem tuam, et glóriam tuam. 4  Quóniam mélior est misericórdia tua super vitas: * lábia mea laudábunt te. 5  Sic benedícam te in vita mea: * et in nómine tuo levábo manus meas. 6  Sicut ádipe et pinguédine repleátur ánima mea: * et lábiis exsultatiónis laudábit os meum. 7  Si memor fui tui super stratum meum, in matutínis meditábor in te: * quia fuísti adjútor meus. 8  Et in velaménto alárum tuárum exsultábo, adhæsit ánima mea post te: * me suscépit déxtera tua. 9  Ipsi vero in vanum quæsiérunt ánimam meam, introíbunt in inferióra terræ: * tradéntur in manus gládii, partes vúlpium erunt. 10  Rex vero lætábitur in Deo, laudabúntur omnes qui jurant in eo: * quia obstrúctum est os loquéntium iníqua.	Psalm 62.  Deus, Deus meus O God, thou art my God; * to thee do I watch at break of day. 2  My soul hath thirsted for thee, * my flesh also in many different ways. 3  In a barren and dry land where no water is: * so in the sanctuary have I come before thee, that I might behold thy power and thy glory. 4  For thy mercy is better than the life itself : * my lips shall praise thee. 5  Thus will I bless thee as long as I live : * and I will lift up my hands in thy Name. 6  My soul shall be filled as with marrow and fatness, * and my mouth shall praise thee with joyful lips. 7  If I have remembered thee in my bed, I will think upon thee in the morning : * because thou hast been my helper. 8  And under the shadow of thy wings will I rejoice, my soul hath hung upon thee; * thy right hand hath upholden me. 9  But they have sought my soul in vain, they shall go down into the nether parts of the earth : * they shall be delivered into the hands of the sword, they shall be a portion for foxes. 10  But the king shall rejoice in God; all they also that swear by him shall be commended; * for the mouth of them that speak wicked things shall be stopped.
Ant.    Dixit Angelus ad Petrum : Circúmda tibi vestiméntum tuum, et séquere me.	Ant.    The Angel said unto Peter : Cast thy garment about thee, and follow me.
Ant.    Misit Dóminus * Angelum suum, et liberávit me de manu Heródis, allelúja.	Ant.    The Lord hath sent * his Angel , and hath delivered me out of the hand of Herod, alleluia.
Canticum trium Puerorum Benedicite, omnia opera   Dan. 3, 57-88 et 56 Benedícite, ómnia ópera Dómini, Dómino: * laudáte et superexaltáte eum in sæcula. 2    Benedícite, Angeli Dómini, Dómino: * benedícite, cæli, Dómino. 3    Benedícite, aquæ omnes, quæ super cælos sunt, Dómino: * benedícite, omnes virtútes Dómini, Dómino. 4    Benedícite, sol et luna, Dómino: * benedícite, stellæ cæli, Dómino. 5    Benedícite, omnis imber et ros, Dómino: * benedícite, omnes spíritus Dei, Dómino. 6    Benedícite, ignis et æstus, Dómino: * benedícite, frigus et æstus, Dómino. 7    Benedícite, rores et pruína, Dómino: * benedícite, gelu et frigus, Dómino. 8    Benedícite, glácies et nives, Dómino: * benedícite, noctes et dies, Dómino. 9    Benedícite, lux et ténebræ, Dómino: * benedícite, fúlgura et nubes, Dómino. 10  Benedícat terra Dóminum: * laudet et superexáltet eum in sæcula. 11  Benedícite, montes et colles, Dómino: * benedícite, univérsa germinántia in terra, Dómino. 12  Benedícite, fontes, Dómino: * benedícite, mária et flúmina, Dómino. 13  Benedícite, cete, et ómnia, quæ movéntur in aquis, Dómino: * benedícite, omnes vólucres cæli, Dómino. 14    Benedícite, omnes béstiæ et pécora, Dómino: * benedícite, fílii hóminum, Dómino. 15    Benedícat Israël Dóminum: * laudet et superexáltet eum in sæcula. 16    Benedícite, sacerdótes Dómini, Dómino: * benedícite, servi Dómini, Dómino. 17    Benedícite, spíritus, et ánimæ justórum, Dómino: * benedícite, sancti et húmiles corde, Dómino. 18    Benedícite, Ananía, Azaría, Mísaël, Dómino: * laudáte et superexaltáte eum in sæcula. (Fit reverentia:) 19    Benedicámus Patrem et Fílium cum Sancto Spíritu: * laudémus et superexaltémus eum in sæcula. 20  Benedíctus es, Dómine, in firmaménto cæli: * et laudábilis, et gloriósus, et superexaltátus in sæcula. Hic non dícitur Glória Patri, neque Amen.	The Song of the Three Holy Children Benedicite, omnia opera   Dan. 3, 57-88 and 56 O all ye Works of the Lord, bless ye the Lord : * praise him, and magnify him for ever. 2  O ye Angels of the Lord, bless ye the Lord : * O ye Heavens, bless ye the Lord. 3  O ye Waters that be above the Firmament, bless ye the Lord: * O all ye Powers of the Lord, bless ye the Lord. 4  O ye Sun and Moon, bless ye the Lord: * O ye Stars of Heaven, bless ye the Lord. 5  O ye Showers and Dew, bless ye the Lord: * O ye winds of God, bless ye the Lord. 6  O ye Fire and Heat, bless ye the Lord: * O ye Winter and Summer, bless ye the Lord. 7  O ye Dews and Frosts, bless ye the Lord: * O ye Frost and Cold, bless ye the Lord. 8  O ye Ice and Snow, bless ye the Lord: * O ye Nights and Days, bless ye the Lord. 9  O ye Light and Darkness, bless ye the Lord: * O ye Lightnings and Clouds, bless ye the Lord. 10  O let the Earth bless the Lord; * yea, let it praise him, and magnify him for ever. 11  O ye Mountains and Hills, bless ye the Lord: * O all ye Green Things upon the earth, bless ye the Lord.  12  O ye Wells, bless ye the Lord: * O ye Seas and Floods, bless ye the Lord. 13  O ye Whales, and all that move in the waters, bless ye the Lord: * O all ye Fowls of the Air, bless ye the Lord. 14  O all ye Beasts and Cattle, bless ye the Lord: * O ye Children of Men, bless ye the Lord. 15  O let Israël bless the Lord; * praise him, and magnify him for ever. 16  O ye Priests of the Lord, bless ye the Lord: * O ye Servants of the Lord, bless ye the Lord. 17  O ye Spirits and Souls of the Righteous, bless ye the Lord: * O ye holy and humble Men of heart, bless ye the Lord. 18  O Ananias, Azarias, and Misael, bless ye the Lord: praise him and magnify him for ever: (During the following verse, all bow:) 19  Let us bless the Father and the Son, with the Holy Ghost; * let us praise him and magnify him for ever. 20  Blessed art thou, O Lord, in the firmament of heaven; * and to be praised and exalted above all for ever. Here is not said Amen or Glory be.
Ant.    Misit Dóminus Angelum suum, et liberávit me de manu Heródis, allelúja.	Ant.    The Lord hath sent his Angel , and hath delivered me out of the hand of Herod, alleluia.
Ant.    Tu es Petrus, * et super hanc petram ædificábo Ecclésiam meam.	Ant.    Thou art Peter, * and upon this rock I will build my Church.
Psalmus 148.  Laudate Dominum Laudáte Dóminum de cælis: * laudáte eum in excélsis. 2  Laudáte eum, omnes Angeli ejus: * laudáte eum, omnes virtútes ejus. 3  Laudáte eum, sol et luna: * laudáte eum, omnes stellæ et lumen. 4  Laudáte eum, cæli cælórum: * et aquæ omnes, quæ super cælos sunt, laudent nomen Dómini. 5  Quia ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt. 6  Státuit ea in ætérnum, et in sæculum sæculi: * præcéptum pósuit, et non præteríbit. 7  Laudáte Dóminum de terra, * dracónes, et omnes abyssi. 8  Ignis, grando, nix, glácies, spíritus procellárum: * quæ fáciunt verbum ejus: 9  Montes, et omnes colles: * ligna fructífera, et omnes cedri. 10  Béstiæ, et univérsa pécora: * serpéntes, et vólucres pennátæ: 11  Reges terræ, et omnes pópuli: * príncipes, et omnes júdices terræ. 12  Júvenes, et vírgines : senes cum junióribus laudent nomen Dómini: * quia exaltátum est nomen ejus solíus. 13  Conféssio ejus super cælum et terram: * et exaltávit cornu pópuli sui. 14  Hymnus ómnibus sanctis ejus: * fíliis Israël, pópulo appropinquánti sibi.	Psalm 148.  Laudate Dominum O praise ye the Lord from the heavens: * praise ye him in the height. 2  Praise him, all ye Angels of his: * praise him, all his host. 3  Praise ye him, O sun and moon: * praise him, all ye stars and light. 4  Praise him, all ye heavens of heavens, * and ye waters that are above the heavens, praise the Name of the Lord. 5  For he spake the word, and they were made; * he commanded, and they were created. 6  He hath established them for ever, yea, unto ages of ages : * he hath set forth a law, and it shall not pass away. 7  Praise the Lord from the earth, * ye dragons and all deeps; 8  Fire and hail, snow and ice, wind and storm, * fulfilling his word; 9  Mountains and all hills; * fruitful trees and all cedars; 10  Beasts and all cattle; * creeping things and flying fowls; 11  Kings of the earth, and all people; * princes, and all judges of the world; 12  Young men and maidens, old men and children, praise the Name of the Lord: * for his Name only is exalted. 13  His praise is above heaven and earth : * and he shall exalt the horn of his people. 14  A hymn unto all his saints : * even unto the children of Israel, a people that draw nigh unto him.
Ant.    Tu es Petrus, et super hanc petram ædificábo Ecclésiam meam.	Ant.    Thou art Peter, and upon this rock I will build my Church.
STAND
Capitulum           Act. 12. 1-3. Misit Heródes rex manus ut afflígeret quosdam de Ecclésia.  Occídit autem Jacóbum fratrem Joánnis gládio.  Videns autem quia placéret Judæis, appósuit ut apprehénderet et Petrum. R.  Deo grátias.	The Little Chapter        Acts 12. 1-3. Herod the King stretched forth his hands to vex certain of the Church.  And he killed James, the brother of John, with the sword.  And because he saw it pleased the Jews, he proceeded further to take Peter also. R.  Thanks be to God.
HymnusBeate Pastor, Petre, clemens áccipe Voces precántum, criminúmque víncula Verbo resólve, cui potéstas trádita Aperíre terris cælum, apértum cláudere.	The Hymn To Peter, shepherd good, was first by thee assigned By apostolic word to loosen or to bind; And him thou didst empower, by thy divine decree, The heavenly gate to shut or open wide and free.
Egrégie Doctor, Paule, mores ínstrue, Et nostra tecum péctora in cælum trahe ; Veláta dum merídiem cernat fides, Et solis instar sola regnet cáritas.	By holy lore may Paul, thy Church's Doctor, teach Our earth-bound souls to strive the heavenly goal to reach: Till that which perfect is shall shine with fuller glow, And that be done away which here in part we know.
Sit Trinitáti sempitérna glória, Honor, potéstas atque jubilátio, In unitáte, quæ gubérnat ómnia, Per univérsa sæculórum sæcula.  Amen.	Now to the Trinity eternal glory sing; All honour, virtue, might, and hymns of gladness bring; He rules the universe in wondrous Unity, And shall, through all the days of vast eternity.  Amen.
V.  Annuntiavérunt ópera Dei. R.  Et facta ejus intellexérunt.	V.  They shall say, This hath God done. R.  For they shall perceive that it is his work.
Ad Bened. Ant:  Quodcúmque * ligáveris super terram, erit ligátum et in cælis ; et quodcúmque sólveris super terram, erit solútum et in cælis : dicit Dóminus Simóni Petro.	Ant. on Bened:  Thus said the Lord unto Simon Peter : * Whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven.
BENEDICTUS	THE BENEDICTUS
Oremus. Deus, qui hodiérnam diem Apostolórum tuórum Petri et Pauli martyrio consecrásti : da Ecclésiæ tuæ, eórum in ómnibus sequi præcéptum; per quos religiónis sumpsit exórdium.  Per Dóminum.	Let us pray. O God, who didst hallow his day by the martyrdom of thine holy Apostles Peter and Paul, grant unto thy Church, whose foundations thou wast pleased to lay by their hands, the grace always in all things to remain faithful to their teaching.  Through.

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1956 Changes to the Roman Breviary and Catholic Missal

Included below are the 1956 changes to the breviary and the missal. They are formatted for easier reading and printing.  Please distribute these and use them as you need.

De Rubricis Ad Simpliciorem Formam

The changes are not complete, however as there is another document (Maxima Redemptoris) that changed the Holy Week and Vigil of Pentecost. Please search online to find this document.

Also, below is a list of main documents that address these changes. Usually they can be found in Canon law digests and tracts or if you read Latin the Acta Apostolicae Sedis. 

1951, Feb. Dominicae resurrectionis, De Solemni Vigilia Pashchali Linstauranda. (The restoration of the Solemn Paschal Vigil.)
 

1955, Mar. "Cum nostra haec aetate" "De rubricis ad simpliciorem formam redigendis." (On the simplification of the rubrics).  This is the document that I have included above.

1955, Nov. 16: Maxima redemptionis nostrae mysteria, Liturgicu Hebdomadae Sanctae Ordo instauratur. (The restoration of the liturgy of Holy Week).
 

1960, July 25: Codex Rubricarum
General rubrics
General rubrics of the breviary
General rubrics of the missal
Additionally it addresses the changes to the martyrology, the new calendar of 1960, etc.

1961, "De calendariis particularibus et Officiorum ac Missarum Propriis ad norman et mentem CSR revisedis." "The particular calendars and Proper Offices and Masses revised according to the norm and mind (spirit) of the Code of Rubrics"

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St. Jerome on the Curing of the Leper (Matthew Chapter 8)

Appropriate words for the Gospel reading for the Third Sunday after Epiphany.  These are taken from the Roman Breviary.  If you are not familiar with the story of Fr. (now saint) Damien of Molokai, please get a copy of the film showing his life and missionary work on a colony of lepers.  You can then grasp the extent of leprosy and see just how horrific of a incurable condition it was.

When the Lord was come down from the mountain, great multitudes followed Him. They were not able to follow Him when He went up. And first there came a leper. This poor creature's disease had prevented him from hearing the Saviour's long sermon on the Mount. Let it be noted that he is the first person specially named as being healed. The second was the Centurion's servant; the third was Peter's wife's mother, who was sick of a fever at Capernaum; the fourth were they who were brought unto Christ as being troubled with evil spirits, from whom He by His word cast out the evil spirits, at the same time that He healed all that were sick.

And, behold, there came a leper, and worshipped Him, saying properly after preaching and doctrine cometh occasion for a sign, that the power of the miracle might confirm in the hearers the truth of the teaching that had gone before. Lord, if Thou wilt, Thou canst make me clean. He that prayeth the Lord to have the will, doubteth not but that He hath the power. And Jesus put forth His hand, and touched him, saying I will; be thou clean. As soon as the Lord put forth His Hand the leprosy departed. Let us remark how lowly and unbragging is the Lord's language. The leper had said, If Thou wilt; the Lord answereth, I will. The leper, Thou canst make me clean, the Lord, Be thou clean. Most Latin readers, misled by the identity of form in that language between the Present Infinitive Active and the Second Person Singular Present Imperative Passive of the Verb, read Christ's answer as if it were, I will to make thee clean. This is wrong. The sentences are separate. First cometh the expression of volition, I will, then the command, Be thou clean.

And Jesus saith unto him See thou tell no man. What need was there to tell what his body showed? But go thy way, show thyself to the Priest. There were divers reasons why Christ should send him to the Priest. First, for humility's sake, that He might show reverence to God's Priest. Then there was a command in the law that they that were cleansed of leprosy should make an offering to the Priests. Moreover, that, when the Priests saw the leper cleansed, they might either believe in the Saviour, or refuse to believe; if they believed, that they might be saved, and, if they believed not, that they might have no excuse. Lastly, that He might give no ground for the accusation that was so often brought against Him, that He was unobservant of the law.

- From the Roman Breviary (Divino Afflatu)

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Prayer Before and After the Divine Office

As long-time readers will recall, I strive to say the Divine Office (Divinum Officium) daily.  While I typically will not say any of the nocturns of Matins, I will say the office of Lauds & Vespers.  I will also almost always say Sext and None.  Terce is typically difficult to fit in since I usually say Lauds at 8 AM and I miss 9 AM Terce.  But, on a given week, I'll say Terce 3 times.  Compline I will say occasionally but sometimes omit it from my daily prayers and add in devotions instead.

Over time, as I become more fluent and proficient in understanding and navigating the Office, I have seen that the beautiful prayers before and after the Divine Office have fallen into disuse among the vast majority of the Faithful, even when such prayers are graced by blessings and indulgences.

This post is an exhortation to rekindle devotion to these prayers by adding them to your Daily Office, no matter if you pray the 1911, 1955, 1962, or later versions of the Office.

To those who devoutly say, kneeling, the Prayer after the Divine Office, Pope Leo X granted the remission of the defects and faults in its recital arising from human frailty. The prayer must always be said kneeling, even in private recitation, unless illness or grave impediment prevents one from kneeling down.

Prayer Before The Divine Office

Open, O Lord, my mouth to bless thy holy Name; cleanse also my heart from all vain, evil, and wandering thoughts; enlighten my understanding and kindle my affections; that I may worthily, attentively, and devoutly recite this Hour [or these Hours], and so be meet to be heard before the presence of thy divine Majesty. Through Christ our Lord. Amen.

O Lord, in union with that divine intention wherewith thou, whilst here on earth, didst render praises unto God, I desire to offer this my Office of prayer unto thee.

Latin Version: Aperi, Dómine, os meum ad benedicéndum nomen sanctum tuum: munda quoque cor meum ab ómnibus vanis, pervérsis et aliénis cogitatiónibus; intelléctum illúmina, afféctum inflámma, ut digne, atténte ac devóte hoc Offícium recitáre váleam, et exaudíri mérear ante conspéctum divínæ Majestátis tuæ. Per Christum Dóminum nostrum. Amen. Dómine, in unióne illíus divínæ intentiónis, qua ipse in terris laudes Deo persolvísti, has tibi Horas [vel hanc tibi Horam] persólvo.

Prayer After The Divine Office

To the Most Holy and undivided Trinity, to the Manhood of our Lord Jesus Christ Crucified, to the fruitful Virginity of the most blessed and most glorious Mary, always a Virgin, and to the holiness of all the Saints be ascribed everlasting praise, honour, and glory, by all creatures, and to us be granted the forgiveness of all our sins, world without end.
R. Amen.

V. Blessed be the womb of the Virgin Mary which bore the Son of the Eternal Father.
R. And blessed be the paps which gave suck to Christ our Lord.

Then is said secretly an Our Father and a Hail Mary.

Latin Version: Sacrosánctæ et indivíduæ Trinitáti, crucifíxi Dómini nostri Jesu Christi humanitáti, beatíssimæ et gloriosíssimæ sempérque Vírginis Maríæ fœcúndæ integritáti, et ómnium Sanctórum universitáti sit sempitérna laus, honor, virtus et glória ab omni creatúra, nobísque remíssio ómnium peccatórum, per inifiníta sæcula sæculórum.
R. Amen.

V. Beáta víscera Maríæ Vírginis, quæ portavérunt ætérni Patris Fílium.
R. Et beáta úbera, quæ lactavérunt Christum Dóminum.

Et dicitur secreto Pater noster et Ave María. 

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Pray the O Antiphons

Image Source: O Antiphons via Catholic Eye Candy

The O Antiphons are a series of antiphons to the Magnificant, which are prayed as part of Vespers (evening prayer) from December 17th - 23rd inclusive. Each of the titles of the O Antiphons addresses Jesus with a special title given to the Messiah and refers to a prophecy from the Prophet Isaiah. It is unknown when the O Antiphons started. However, they are mentioned as far back as the 400s AD. They are often called the Great Antiphons too.

If one were to start with the last title and takes the first letter of each one—Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia—the Latin words ero cras are formed, meaning, "Tomorrow, I will come." Thus, the "O Antiphons" not only bring intensity to our Advent preparation but bring it to a joyful conclusion.

Dom Gueranger writes of the O Antiphons:

The Church enters today on the seven days which precede the Vigil of Christmas, and which are known in the liturgy under the name of the Greater Ferias. The ordinary of the Advent Office becomes more solemn; the antiphons of the psalms, both for Lauds and the Hours of the day, are proper, and allude expressly to the great coming. Every day, at Vespers, is sung a solemn antiphon, consisting of a fervent prayer to the Messias, whom it addresses by one of the titles given Him in the sacred Scriptures.

In the Roman Church, there are seven of these antiphons, one for each of the greater ferias. They are commonly called the O’s of Advent, because they all begin with that interjection. In other Churches, during the middle ages, two more were added to these seven; one to our blessed Lady, O Virgo virginum; and the other to the angel Gabriel, O Gabriel; or to St. Thomas the apostle, whose feast comes during the greater ferias; it began O Thoma Didyme.[1] There were even Churches where twelve great antiphons were sung; that is, besides the nine we have just mentioned, O Rex Pacifice to our Lord, O mundi Domina, to our Lady, and O Hierusalem to the city of the people of God.

The canonical Hour of Vespers has been selected as the most appropriate time for this solemn supplication to our Saviour, because, as the Church sings in one of her hymns, it was in the evening of the world (vergente mundi vespere) that the Messias came amongst us. These antiphons are sung at the Magnificat, to show us that the Saviour whom we expect is to come to us by Mary. They are sung twice, once before and once after the canticle, as on double feasts, and this to show their great solemnity. In some Churches it was formerly the practice to sing them thrice; that is, before the canticle, before the Gloria Patri, and after the Sicut erat. Lastly, these admirable antiphons, which contain the whole pith of the Advent liturgy, are accompanied by a chant replete with melodious gravity, and by ceremonies of great expressiveness, though, in these latter, there is no uniform practice followed. Let us enter into the spirit of the Church; let us reflect on the great day which is coming; that thus we may take our share in these the last and most earnest solicitations of the Church imploring her Spouse to come, to which He at length yields.

Here is a link to the chanting of the O Antiphons in Latin:

December 17: O Sapientia (O Wisdom)
December 18: O Adonai (O Adonai)
December 19: O Radix Jesse (O Root of Jesse)
December 20: O Clavis David (O Key of David)
December 21: O Oriens (O Morning Star)
December 22: O Rex Gentium (O King of the nations)
December 23: O Emmanuel (O Emmanuel)

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Tridentine Questions: Two Sung Masses on Sunday; More than one Asperges on a Sunday; Length of Matins & Lauds

Q. Is it allowed for a parish church to held two sung masses (either one Solemn High Mass and another in Missa Cantata; or both Missa Cantata) in Extraordinary Form of the Roman rite on Sundays, important/great feasts and other holy days of obligation? Assuming that the church will only have two masses for those days mentioned.

A: It seems pretty clear that according to Summorum Pontificum, this is allowed for the typical parish, so long you are not "depriving" people who want to attend the Novus Ordo of that opportunity.

Looking at rubrics alone, indeed, you may have as many Sung (Missa Cantata) or Solemn Masses (Missa Solemnis) each day as you wish. You need to have a schola for each, so that may be a problem to get singers.

One Mass on any day is the "parochial", "community" or "conventual" Mass. This is the Mass which is the primary Mass of the day. If there is a Missa Cantata or Solemnis, the more solemn form would be automatically designated as such.

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Q: If the parish church has two masses in Extraordinary Form of the Roman rite on Sunday, is it allowed that both masses have the Asperges before the mass proper?

A: The Asperges/Vidi Aquam is done only once and only on Sundays. It is done only before the principle of main Mass, as defined above. For additional Masses it is omitted. If no Sunday Mass is sung, it is omitted completely, as it is never done unless at a Sung Mass or Solemn Mass.

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Q: Typically, how long does a chanted Matins and Lauds will take, assuming that it is chanted in Latin and following the 1962 Roman Breviary?

A: It varies a bit. Generally, for a feria or a third class feast (one nocturn - three lessons), Matins would take about an 45 mins- 1 hr. For major feasts (three nocturns - nine lessons), figure about 1 hr - 2 hrs. Lauds is about like Vespers, perhaps 30 - 45 mins.

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Image Source: Believed to be in the Public Domain
Q&A Source: Taken from Fish Eaters Forum with permission of answerer

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Little Office of Christ the King

I would like to pass along this message from Jovan concerning Little Office of Christ the King (also available in PDF).

Matthew,

Greetings in Christ and our Lady! The 'Little Office of Christ the King' which I compiled is based on various devotional 'Little Offices' from before the Second Vatican Council. There were, to my knowledge, such 'Offices' for the Immaculate Conception, St Joseph and the Holy Angels, with possibly others as well. They were designed as devotions to be said after the corresponding Hour of the Divine Office.

If you are not yet bound, under pain of sin, to recite the Divine Office, there would be no problem in substituting, but I would highly recommend either saying the Divine Office or the full Little Office of our Lady and then saying the appropriate hoiur(s) of the Little Office of Christ the King afterwards.

Also, I should point out that, while everything in the Office is taken directly from sources approved by the Church, namely the Roman Breviary, the whole compilation has never been submitted for approval by any competent ecclesiastical authority.

Hope this is helpful.

In Christ the King,

Jovan

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