Easter Monday & Easter Tuesday as Holy Days of Obligation

When writing about the rank of days in the Catholic Liturgical calendar, there are various ways to label them. In the modern Church, they will use the terms solemnity, feast, memorial, or optional memorial. In the 1962 Missal, we have First, Second, Third, or Fourth Class feastdays. But before the 1962 Missal up until the changes made by Pope Pius XII in 1955, there were from least to most important: Simples, Semidoubles, Lesser Doubles or also known as Doubles, Greater Doubles, Doubles of the second class, and lastly Doubles of the first class.   Using the traditional pre-1955 calendar, we notice something very interesting about Easter Monday and Easter Tuesday. Easter Monday and Tuesday are doubles of the first class whereas the rest of the Easter Octave is a semi-double.  Even with the variation in rank, the Easter Octave is privileged and no other feastday may occur in the Octave.    But what's unique about Easter Monday and Easter Tuesday is that no other saints are commemorated those days in the Mass or the Divine Office.
Why the special treatment for Easter Monday and Easter Tuesday? It is because they were universal holy days of obligation for a very long time. Easter Tuesday was not dropped from the list until 1771 by Pope Clement XIV; Easter Monday was dropped from the universal list at the beginning of the 20th century but is still a Holy Day of Obligation in many places to this very day. In Catholic European countries, it is still common to have Easter Monday off as a paid holiday.

The unequaled Dom Gueranger, in his seminal work, The Liturgical Year, writes:

So fervently did the faithful of those times appreciate and love the Liturgy, so lively was the interest they took in the newly made children of holy mother Church, that they joyfully went through the whole of the services of this week. Their hearts were filled with the joy of the Resurrection, and they thought it but right to devote their whole time to its celebration. Councils laid down canons, changing the pious custom into a formal law. The Council of Mâcon, in 585, thus words its decree: ‘It behoves us all fervently to celebrate the feast of the Pasch, in which our great High Priest was slain for our sins, and to honour it by carefully observing all it pre-scribes. Let no one, therefore, do any servile work during these six days (which followed the Sunday), but let all come together to sing the Easter hymns, and assist at the daily Sacrifice, and praise our Creator and Redeemer in the evening, morning, and mid-day.’ 

The Councils of Mayence (813) and Meaux (845) lay down similar rules. We find the same prescribed in Spain, in the seventh century, by the edicts of kings Receswind and Wamba. The Greek Church renewed them in her Council in Trullo; Charlemagne, Louis the Good, Charles the Bald, sanctioned them in their Capitularia; and the canonists of the eleventh and twelfth centuries, Burchard, St Ivo of Chartres, Gratian, tell us they were in force in their time. Finally, Pope Gregory IX inserted them in one of his decretals in the thirteenth century. But their observance had then fallen into desuetude, at least in many places. The Council held at Constance, in 1094, reduced the solemnity of Easter to the Monday and Tuesday. 

The two great liturgists, John Beleth in the twelfth, and Durandus in the thirteenth century, inform us that, in their times, this was the practice in France. It gradually became the discipline of the whole of the western Church, and continued to be so, until relaxation crept still further on, and a dispensation was obtained by some countries, first for the Tuesday, and finally for the Monday. In order fully to understand the Liturgy of the whole Easter Octave (Low Sunday included), we must remember that the neophytes were formerly present, vested in their white garments, at the Mass and Divine Office of each day. Allusions to their Baptism are continually being made in the chants and Lessons of the entire week.

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Saturday in Albis

The account that used to take place on Easter Saturday of the newly baptized laying aside their white garments, which they had worn since their Baptism on Holy Saturday, is very poignantly described by Dom Gueranger in the Liturgical Year:

The Taking Off of the White Garments

The Vespers, on each of the days of this week, were celebrated in the manner we described on the Sunday. There was a numerous attendance, each day, in the basilica; and the faithful thus testified their affectionate interest in the white-robed neophytes, who visited, during the Vespers of each day, the sacred font where they had been born to the new life of grace. This afternoon, the concourse of people is greater than on the preceding days, for an interesting ceremony is to take place. The neophytes are about to lay aside the outward symbol of innocence which they have been wearing; but they are also to give a solemn promise to maintain the inward purity of soul. By this public ceremony the Church restores the newly baptized to the duties of their ordinary station of life: they must now return to the world, and comport themselves as Christians—disciples of Christ—for such they are.

The visit to the baptistery has been made, and the Office of Vespers has terminated with the Station before the crucifix of the chancel: the neophytes are then led to a room adjoining the cathedral, in which is prepared a large vessel of water. The bishop goes to his throne. Seeing the newly baptized standing around him, he addresses them in a discourse, wherein he expresses the joy he feels, as pastor, at the increase wherewith it has pleased God to bless his much-loved flock. He congratulates them upon the grace they have received; and then, alluding to the main object of their coming together this afternoon—that is, the laying aside of the white garments they received after Baptism—he warns them, with paternal affection, to keep a guard over themselves, and see that they never sully the purity of soul, of which their white robes have been but an emblem.

These were lent to the neophytes by the Church, as we said on Holy Saturday; they come now to restore them. The water in which the garments are to be washed is blessed by the pontiff. As soon as he has finished the address to which we have just been alluding, he says a prayer, wherein he speaks of the power given to this element of cleansing the stains of the soul herself. Then turning to the neophytes, he recites the 116th Psalm, in thanksgiving; to which he adds this beautiful prayer:

Visit, O Lord, thy people with thy salvation! Behold it now illumined with the Paschal joy! But do thou vouchsafe to preserve in our neophytes what thou thyself hast wrought in them unto salvation. Grant that whilst laying aside these white robes, the change may be but exterior; that the spotless purity of Christ, which the eye cannot see, may ever be in their souls, so that they may never lose it; and that thy grace may assist them to gain, by good works, that immortal life whereunto the Paschal mystery obliges us to aspire.

After this, aided by their sponsors—the men by their godfathers, the women by their godmothers—the neophytes take off their white garments, which are then consigned to those whose duty it is to wash and keep them. The sponsors having assisted their spiritual children to put on their ordinary dress, lead them to the pontiff, who distributes to each an image of the divine Lamb, stamped on wax: it is the Paschal symbol.

A last vestige of this interesting ceremony is the distribution of the Agnus Dei. This distribution is made by the Pope, on this day, in Rome, the first and every seventh year of his pontificate. We have already described the rite observed in their blessing, and we then drew the attention of our readers to the allusion to the ancient form of Baptism by immersion. The Agnus Dei are blessed on the Wednesday of Easter Week: on the following Saturday, there is what is called Papal Chapel in the palace. After High Mass, the Agnus Dei are brought before the pontiff, who is seated on a throne. The prelate, who presents them, sings the following words, which are taken from one of the beautiful Responsories given above:’Holy Father! These are the new lambs, and they have announced to us the Alleluia: they have come but now to the fount: they are filled with light.' The Pope answers: Deo gratias! They who are happy enough to witness this function are forcibly reminded of the ancient ceremony we have been describing, in which the newly baptized were led before the bishop, as the innocent lambs whom he so gladly welcomed. The Pope then distributes the Agnus Dei to the cardinals, prelates, and others presented by the master of ceremonies: and thus is concluded this function, which is interesting, not only because of its signification, but also because of the sacred object wherewith it consoles us.

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Shrine of Christ the King: Easter Sunday 2020

Here are some photos from the live streamed Mass for Easter Sunday celebrated at the Shrine of Christ the King in Chicago, Illinois by Canon Talarico. The Shrine is still regularly broadcasting all of their Masses as the COVID-19 crisis continues. Check out their schedule, or the schedule of other ICKSP apostolates, here.

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Pre-1955 Holy Week with the Benedictines of Mary Queen of Apostles

As part of the widespread closure of churches due to COVID-19, I like many others had to watch livestream Masses rather than attend them for the Triduum. I chose to watch the pre-1955 Holy Week Liturgies through the Benedictines of Mary Queen of Apostles. Their website is worth visiting, as they keep many praiseworthy monastic practices.

Their community is based in Gower, Missouri and are affiliated with the Priestly Fraternity of St. Peter. Here are some of the screenshots of the Sacred Triduum Liturgies.

Holy Thursday

Good Friday

Holy Saturday

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The "Easter Duty": Receive Holy Communion Once a Year

The fourth precept of the Church requires us to receive our Divine Savior in Holy Communion at least once a year, and unlike the precept on Confession, the reception of Holy Communion must take place during the Easter Season. The precept of confessing your sins at least once a year may take place at any point in the calendar year.

Fr. Jim Achacoso in an online article entitled The Easter Eucharistic Precept and the Law of Annual Confession discusses the importance and history of this precept:

"Due to a widespread neglect of the sacrament of the Eucharist in the Middle Ages, various Church Councils, from the 6th Century onward, enacted laws obliging the faithful to receive the Holy Eucharist, especially on the principal feasts. The IV Lateran Council (1215) established a general law for the Latin Church requiring the reception of Communion at least once a year at Easter by those who had attained the age of discretion. This law, which was confirmed by the Council of Trent, was incorporated in the 1917 Code of Canon Law. The actual Code of 1983 retains the annual precept, with some modifications…"

To further explain the history, the Catholic Encyclopedia of New Advent states:

"Paschaltide is the period during which every member of the faithful who has attained the year of discretion is bound by the positive law of the Church to receive Holy Communion (Easter duty). During the early Middle Ages from the time of the Synod of Agde (508), it was customary to receive Holy Communion at least three times a year — Christmas, Easter, and Pentecost. A positive precept was issued by the Fourth Lateran Council (1215) and confirmed by the Council of Trent (Sess. XIII, can. ix). According to these decrees the faithful of either sex, after coming to the age of discretion, must receive at least at Easter the Sacrament of the Eucharist (unless by the advice of the parish priest they abstain for a while). Otherwise during life they are to be prevented from entering the church and when dead are to be denied Christian burial. The paschal precept is to be fulfilled in one's parish church. Although the precept of the Fourth Lateran to confess to the parish priest fell into disuse and permission was given to confess anywhere, the precept of receiving Easter Communion in the parish church is still in force where there are canonically-erected parishes…"

Code of Canon Law:

1983 Code of Canon Law:

Can. 920 §1. After being initiated into the Most Holy Eucharist, each of the faithful is obliged to receive holy communion at least once a year. §2. This precept must be fulfilled during the Easter season unless it is fulfilled for a just cause at another time during the year.

1917 Code of Canon Law:

The precept for annual reception of First Holy Communion is contained in Code 859. Every Catholic, of either sex, who has reached the age of discretion, i. e., attained the use of reason, must receive Holy Eucharist once a year, at least during Easter time, unless his own priest should, for a reasonable cause, advise him to abstain from it for a time.

When May the Easter Duty Be Fulfilled?

The 1962 Rituale Romanum states:

"The time within which the Easter communion must be received commences on Palm Sunday and terminates on Low Sunday. But it is the right of the local Ordinary, if circumstances of persons or place demand, to extend this time for all the faithful, however, not earlier than the fourth Sunday in Lent nor later than Trinity Sunday. The faithful should be persuaded to fulfill this obligation, everyone in his own parish church. Whoever fulfills it in another church must see to it that he inform his own pastor of the fact. The precept of Easter communion still continues to be binding if one has neglected it during the time prescribed, no matter for what reason." 

New Advent clarifies though some important exceptions that will impact most people:

"In the United States upon petition of the Fathers of the First Provincial Council of Baltimore Paschal Tide was extended by Pius VIII to the period from the first Sunday in Lent to Trinity Sunday (II Plen. Coun. Balt., n. 257); in England it lasts from Ash Wednesday until Low Sunday; in Ireland from Ash Wednesday until the octave of SS. Peter and Paul, 6 July (O'Kane "Rubrics of the Roman Ritual," n. 737; Slater, "Moral Theology" 578, 599); in Canada the duration of the Paschal Tide is the same as in the United States. 

For instance, Father Patrick Power's Catechism (III) from 1905 published in Dubin mentions this precept as such: "To receive worthily the Blessed Eucharist at Easter, or within the time appointed; that is, from Ash-Wednesday to the octave day of the Feast of St. Peter and St. Paul, inclusive."

These are exceptions from the standard time mentioned in the Rituale Romanum. This is affirmed in the Baltimore Catechism #1354: "The Easter time is, in this country [the United States], the time between the first Sunday in Lent and Trinity Sunday."

Pope St. Pius X said, "Holy Communion is the “shortest and safest way to Heaven." While the Church encourages all to receive the Blessed Sacrament regularly — even daily — it must be stated that at no time and for no reason may the Faithful receive Holy Communion in a state of mortal sin. You must attend Sacramental Confession prior to receiving Holy Communion. This precept of the Church does not mandate, require, condone, or support the reception of Holy Communion in the state of sin.

It must also be stated that like the precept of assisting at Mass each Sunday, these can be dispensed by one's local ordinary for a serious reason. We are seeing some dispensations occur this year due to the COVID-19 crisis. However, what most news articles are failing to report is that the Easter Duty does not require receiving Holy Communion on Easter Sunday. As demonstrated, it is fulfilled over a much larger time - including all of Lent in most countries.

To learn more about the precepts of the Church, pick up a copy of "Understanding the Precepts of the Church."

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Commemoration of Sts. Tiburtius, Valerian, and Maximus

Commemoration (1954 Calendar): April 14

While we are in the midst of the Easter Octave this particular year, April 14th is the feast of St. Justin, when not impeded by Easter. And in the liturgy for April 14th, the Church further commemorates the martyr saints Tiburtius, Valerian, and Maximus.

Circa 229 AD, the brothers Tiburtius and Valerian converted their executioner Maximus by the example of their courage. Then all three were martyred in the Roman arena.

Known by their inclusion in the Acts of St. Cecilia. It is generally accepted that the Acts are fiction, but the three perhaps were genuine martyrs, especially as their tombs in the cemetery of Praetextatus were exceedingly popular during the Middle Ages. According to the Acts, Valerian was Cecilia's husband, Tiburtius her brother, and Maximus a Roman soldier or official who died with them.  

(Taken from Our Sunday Visitor's Encyclopedia of Saints)

Collect:

Almighty God, grant, we beseech Thee, that we who keep the solemn festival of Thy holy Martyrs Tiburtius, Valerian and Maximus, may also follow the example of their virtues. Through our Lord . . .

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Today You Will Be With Me in Paradise

"To be with Christ is life, and where Christ is, there is His kingdom" (St. Augustine)

The Good Thief

Traditionally known as St. Dismas, the Good Thief, who died on the Cross alongside our Lord is mentioned in only the Gospel according to St. Luke. While all four Gospels reference thieves also crucified along with our Lord (Matthew 27:38, Mark 15:27–28,32, Luke 23:33, John 19:18), only the Gospel of St. Luke mentions the Good Thief. 

The Gospel of St. Matthew and St. Mark reference that the thieves reviled our Lord. Only St. Luke mentions the conversion of St. Dismas:

And one of those robbers who were hanged, blasphemed him, saying: If thou be Christ, save thyself and us. But the other answering, rebuked him, saying: Neither dost thou fear God, seeing thou art condemned under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this man hath done no evil. And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom. And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.

Faith Alone? Is Baptism Necessary for Salvation?

This account is not an endorsement of the false doctrine of salvation by faith alone. Catholics know that we are saved by God's good grace alone. We receive grace in our souls at Baptism when original sin is removed from our souls and we become justified and receive the Holy Ghost. We only lose God's grace by committing a mortal sin. Mortal sin is possible through sins of word, deed, thought, or omission. Failing to help someone in need, admonish a sinner, attend Mass, etc could all be mortal sins. It is not works that save a man. And it is not faith alone either. Grace alone saves a man.

How was St. Dismas justified without the Sacrament of Baptism? First, our Lord had not yet been resurrected. It was not until right before our Lord's Ascension that the law of Baptism became necessary. On this point, the Catechism of the Council of Trent states:

“Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved.”

Yet secondly, we are also wise to remember the three forms of Baptism: Water, Blood, and Desire. We ordinarily think of Baptism as the Sacrament of Baptism which consists of the proper words said while a person is submerged or sprinkled three times with water. But, Baptism of Blood and Baptism of Desire are both equally valid. If someone dies as a martyr for the Faith who had not yet received the Sacrament of Baptism, that person has still received God's grace through their martyrdom, which is a Baptism of Blood. And likewise, a catechumen who desires conversion who dies before receiving the actual Sacrament of Baptism with water still receives justification through Baptism. In such a way, we see in St. Dismas the effect of Baptism of Desire. We see in the record of saints from the early Church many martyrs and catechumens who are listed in the catalog of saints who never received Baptism by water. Yet, they are justified still through these other forms of Baptism.

St. Dismas teaches us the importance of interior conversion and how God has bound salvation to the sacrament of Baptism, but He Himself is not bound by His sacraments.

Today You Will Be With Me in Paradise

When our Lord told St. Dismas, as they both hung dying on the Cross, "Today You Will Be With Me in Paradise," what did the Lord mean? Did He mean that after they died both would be reunited in Heaven?

No. Heaven at that moment was not opened due to the sin of Adam and Eve which closed Heaven. Christ did not yet pay the price for sin to open Heaven. In fact, the opening of Heaven did not occur until Ascension Day, forty days after our Lord's Resurrection, when Christ the Victor over death led the souls of the just who died beforehand into Heaven after Him. It was fitting that Our Lord, the conqueror of death, would be the first to open the gates of Heaven.

To be with Christ is to be in paradise. Christ and the blessed saints in Limbo including the Good Thief entered Heaven 40 days later when Our Lord ascended and opened the doors of Heaven. Today both would die as their bodies and souls would separate. St. Dismas' soul would go to the Limbo of the Fathers. This place, where the just from the Old Testament waited for Heaven to be opened, welcomed Christ in their midst today. Adam, Eve, Moses, Ezekiel, St. Joseph, and countless others today saw our Lord come to them. The messiah, who some had waited thousands of year for, was at last here. And St. Dismas joined them.

The words of The Lord (This day ... in paradise) must therefore be understood not of an earthly or corporeal paradise, but of that spiritual paradise in which all may be, said to be, who are in the enjoyment of the divine glory. Hence to place, the thief went up with Christ to heaven, that he might be with Christ, as it was said to him: "Thou shalt be with Me in Paradise"; but as to reward, he was in Paradise, for he there tasted and enjoyed the divinity of Christ, together with the other saints. (The Life of The Good Thief, Msgr. Gaume, Loreto Publications, 1868).

On the evening of Good Friday, our Lord descended unto the dead. Christ was in their midst. And to be with Christ is paradise. And that is what we learn from these words of our Lord.

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Traditional Blessing of Homes and Food for Easter

These are taken from the 1962 Rituale Romanum:

13. BLESSING OF HOMES

on Holy Saturday and during Eastertime

1. The parish priest (or a priest who has his permission), vested in surplice and white stole, visits the homes of his parishioners on Holy Saturday or another day during Eastertime, in order to bless the homes and their occupants with the Easter water. He should be assisted by a server who carries a vessel containing blessed water taken from the baptismal font before the holy oils were added. As he enters the home he says:

P: God's peace be in this home.

All: And in all who live here.

2. Then he sprinkles the dwelling's main room and the occupants, saying the antiphon:

I saw water flowing out from beneath the threshold of the temple, alleluia; and all to whom this water came were saved, and they shall say, alleluia, alleluia. (Ps. 117.) Give thanks to the Lord, for He is good, for His mercy endures forever. V. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen. I saw water flowing out from beneath the threshold of the temple, alleluia; and all to whom this water came were saved, and they shall say, alleluia, alleluia.

Next he says:

P: Lord, show us your mercy, alleluia.

All: And grant us your salvation, alleluia.

P: Lord, heed my prayer.

All: And let my cry be heard by you.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Hear us, holy Lord and Father, almighty everlasting God; and as you guarded the homes of the Israelites from the avenging angel on their flight from Egypt, if their homes were signed with the blood of a lamb--therein prefiguring our Easter sacrifice in which Christ is the victim--so likewise in your goodness send your holy angel to watch over and protect all who live in this home, to be with them and give them comfort and encouragement; through Christ our Lord.

All: Amen.

14. THE EASTER BLESSINGS OF FOOD

{The Easter blessings of food owe their origin to the fact that these particular foods, namely, fleshmeat and milk products, including eggs, were forbidden in the Middle Ages during the Lenten fast and abstinence. When the feast of Easter brought the rigorous fast to an end, and these foods were again allowed at table, the people showed their joy and gratitude by first taking the food to church for a blessing. Moreover, they hoped that the Church's blessing on such edibles would prove a remedy for whatever harmful effects the body might have suffered from the long period of self-denial. Today the Easter blessings of food are still held in many churches in the U. S., especially in those of the Slavic peoples.}

A. Blessing of Lamb

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

God, who by your servant Moses commanded your people in their deliverance from Egypt to kill a lamb as a type of our Lord Jesus Christ, and prescribed that its blood be used to sign the two door-posts of their homes; may it please you to bless + and sanctify + this creature-flesh which we, your servants, desire to eat in praise of you. We ask this in virtue of the resurrection of our Lord Jesus Christ, who lives and reigns with you forever and ever.

All: Amen.

It is sprinkled with holy water.

B. Blessing of Eggs

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord, let the grace of your blessing + come upon these eggs, that they be healthful food for your faithful who eat them in thanksgiving for the resurrection of our Lord Jesus Christ, who lives and reigns with you forever and ever.

All: Amen.

They are sprinkled with holy water.

C. Blessing of Bread

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord Jesus Christ, bread of angels, true bread of everlasting life, be pleased to bless + this bread, as you once blessed the five loaves in the wilderness, so that all who eat of it may derive health in body and soul. We ask this of you who live and reign forever and ever.

All: Amen.

It is sprinkled with holy water.

E. Blessing of New Produce

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: May He also be with you.

Let us pray.

Lord, bless + this new produce, N., and grant that those who eat of it in praise of your holy name may be nourished in body and soul; through Christ our Lord. All: Amen.

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Liturgical Prayers Concerning the Jews in Holy Week

As we draw closer to Good Friday, there are often liturgical questions on the prayer of the Church for the conversion of the Jews. But first, please understand what we mean by the involvement in the Jews in Christ's Passion and Death. It's important to first read "Are the Jews Responsible for Christ's Death" before continuing.

The primary question concerning references to Jews during Holy Week is usually around the prayer for the Jews in the Good Friday Liturgy (known traditionally as the Liturgy of the Presanctified). Here is a summary of those changes

Traditional Pre-1955 Prayer for the Jews

As part of the Great Intercessions, the priest prays, "Let us pray also for the perfidious Jews: that our God and Lord would remove the veil from their hearts: that they also may acknowledge our Lord Jesus Christ." Then after he says "Oremus" this prayer is prayed: "Almighty and everlasting God, who drivest not away from Thy mercy even the perfidious Jews: hear our prayers, which we offer for the blindness of that people: that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R. Amen."

What differs in pre-1955 is that while in all of the Great Intercessions one kneels after the Oremus, it does not take place during the Good Friday Prayer for the Jews. Why? The Church's Year by Father Leonard Goffine explains:

"After the [chanting of the account of the Passion according to St. John] the priest prays in behalf of the one, only true Church, that she may increase, and that peace and unity may always remain with her; for the pope, that his government may be blessed; for the bishops, priests, the clergy, and the people, that they may serve God in justice; for those converted to the faith, that they may continue to grow a knowledge and a zeal for the holy religion; for rulers as defenders of the Church, that they may govern with wisdom and justice, and that those under them may be loyal to them with fidelity and obedience; for the unfortunate, that God may have mercy on them; for heretics and apostates, that they may be brought back from error to the truth of the Catholic faith; for the Jews, that they may be enlightened; for the heathens, that they may be converted. Before each prayer the priest says Oremus, Let us pray Flectamus genua, (Let us kneel) when kneeling, we say Amen, and at the call Levate (Rise up) we rise: except at the prayer for the Jews, when the genuflection is omitted because the Jews bent the knee in mockery before our Lord."

1955 Prayer for the Jews

As part of the changes to Holy Week, the flectamus genua was added back to the prayer.

1959 Prayer for the Jews

Likely due to failure to understand the meaning of "perfidious", which means "incredulous" but which some people falsely thought to mean “treacherous," Pope John XXIII removed the word from the prayer and interrupts the Good Friday Liturgy when the prayer was read, asking for it to be read again without using the word.

1962 Prayer for the Jews:

The prayer as changed in 1959, omitting perfidious and adding the flectamus genua, is what was included in the 1962 Missal and stayed as such until 2008.

The 1962 Prayer for the Jews (Amended in 2008):

The 1962 Missal which is the most widely used Missal for the Traditional Latin Mass was ordered to change the prayer from its prior version, as mentioned immediately above, to a new prayer composed by Pope Benedict XVI in 2008. That modified prayer reads:

"Let us pray for the Jews: May our God and Lord enlighten their hearts, so that they may acknowledge Jesus Christ, Saviour of all men." The priest prays "Oremus" and then adds the flectamus genua to kneel, still in rupture with the past tradition.

Rising, he prays: "Almighty and Everlasting God, who desirest that all men be saved and come to the knowledge of the truth; mercifully grant that, as the fullness of the Gentiles enters into Thy Church, all Israel may be saved. Through Christ our Lord. Amen."

Novus Ordo Prayer for the Jews

In the Novus Ordo, the changes become even more drastic and straying from our purpose of praying for the conversion of the Jews. The prayer currently prayed in the Novus Ordo as written in 1970 by Pope Paul VI is as follows.

The priest prays as part of the General Intercessions: "Let us pray also for the Jewish people, to whom the Lord our God spoke first, that he may grant them to advance in love of his name and in faithfulness to his covenant."

The priest adds: "Almighty ever-living God, who bestowed your promises on Abraham and his descendants, hear graciously the prayers of your Church, that the people you first made your own may attain the fullness of redemption. Through Christ our Lord."

The website of Corpus Christi Watershed has more information on these prayers as they changed over the years.

Victimae Paschali Laudes

Yet, this is not the only matter concerning mention of the Jews in prayers during Holy Week. The following is taken from the Easter Sequence, the Victimae Paschali Laudes.

Before the Tridentine Reforms, the Victimae Paschali Laudes included a line that read, "It is more fitting to believe in truthful Mary alone, rather than in the lying multitude of the Jews." For those looking to chant this version of the prayer, which was changed nearly 500 years ago, a pdf is available for download.

The key takeaway is that while politically incorrect, we can and should still pray for the conversion of the Jews. We desire for them, and for all mankind, to enter the Catholic Church, the ark outside of which no salvation may be found. We pray for the Jews in the traditional Octave of Christian Unity in January of each year as well.

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Votive Mass in Times of Pestilence Mass Propers

Last weekend the Dominican Rite was celebrated in Berkeley, California. The Mass was the Votive Mass in Times of Pestilence (Recordare, Domine). This Votive Mass is the same in both the Traditional Roman Rite as in the Dominican Rite, among others.

This votive Mass has increased in popularity as of late due to the COVID-19 crisis and the spread of disease throughout much of the world, which has led to the widespread suspension of public Masses and the Sacraments. As I mentioned previously in my article "An Authentic Catholic Response to A Public Health Crisis" the offering of the Votive Mass in Times of Pestilence is one of the ways our priests can implore the help of God during the crisis.

As Father Augustine noted in his sermon, the Votive Mass in times of Pestilence came about in 1348 at the time of the Black Death when Pope Clement V reigned. The text of that Mass is given below. What is truly interesting though, as Father noted, is that the Mass text, while mentioning the disease, implores most of all help in the spiritual domain from our Lord. We do not ask God to remove the scourge outright. We implore that He be merciful to His people and keep us in grace. Written at a time when the Black Death killed 30% to 60% of Europe's population, the Church implored for spiritual help the most.

The Collect from the Mass reads: “O God, Who willest not the death of the sinner but that he should repent: welcome with pardon Thy people’s return to Thee: and so long as they are faithful in Thy service, do Thou in Thy clemency withdraw the scourge of Thy wrath.”

Are there things we need to be purged of and forgiven? And secondly, what more can I do to be of service to those in sickness or those in need during this economic time? These are key questions that come from this Mass. We do not ask God to remove the plague from us so that the world can return to its former evils. Our goal is to perform penance as the Ninevites of old under Jonah so that the scourge may be removed and we are interiorly more pleasing to the Lord.

Click here to download these prayers in PDF.

Introit (2 Kings 24:16)

Be mindful, O Lord, of Thy covenant and say to the destroying Angel: Now hold thy hand, and let not the land be made desolate, and destroy not every living soul. (P.T. Alleluia, alleluia.) Psalm. Give ear, O Thou that rulest Israel: Thou that leadest Joseph like a sheep. ℣. Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen. — Be mindful, O Lord …

Collect

O God, who willest not the death of the sinner but that he should repent: welcome with pardon Thy people’s return to Thee: and so long as they are faithful in Thy service, do Thou in Thy clemency withdraw the scourge of Thy wrath. Through our Lord Jesus Christ, Thy Son…

Lesson (2 Kings 24:15 – 19; 25)

In those days: The Lord sent a pestilence upon Israel, from the morning unto the time appointed, and there died of the people from Dan to Bersabee seventy thousand men. And when the Angel of the Lord had stretched out his hand over Jerusalem to destroy it, the Lord had pity on the affliction, and said to the Angel that slew the people: It is enough: now hold thy hand. And the Angel of the Lord was by the thrashing-floor of Areuna the Jebusite. And David said to the Lord, when he saw the Angel striking the people: It is I, I am he that have sinned, I have done wickedly: these that are the sheep, what have they done? Let Thy hand, I beseech Thee, be turned against me, and against my father’s house. And the Prophet Gad came to David that day, and said: Go up, and build an altar to the Lord in the thrashing-floor of Areuna the Jebusite. And David went up according to the word of Gad which the Lord had commanded him: and he built there an altar to the Lord, and offered holocausts and peace-offerings: and the Lord became merciful to the land, and the plague was stayed from Israel.

Gradual (Psalm 106:20 – 21) 

The Lord sent his word, and healed them: and delivered them from their death. Let the mercies of the Lord give glory to Him: and His wonderful works to the children of men.

Tract (Psalm 102:10) [Prayed between Septuagesima Sunday and the end of Lent]

O Lord, repay us not according to the sins we have committed, nor according to our iniquities. (Ps. 78:8-9.) O Lord, remember not our former iniquities, let Thy mercies speedily prevent us: for we are become exceeding poor. Help us, O God, our Savior: and for the glory of Thy Name, O Lord, deliver us: and forgive us our sins for Thy Name’s sake

Alleluia (Psalm 68:2) [Prayed during Pascaltide in place of Gradual and Tract]

Alleluia, alleluia. Save me, O God, for the waters are come in even unto my soul. Alleluia. (Zach. 8:7-8.) I will save my people Israel in the evil day: and I will be their God in truth and in justice. Alleluia.

Gospel (Luke 4:38 – 44)

At that time Jesus rising up out of the synagogue, went into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought Him for her. And standing over her, He commanded the fever: and it left her. And immediately rising, she ministered to them. And when the sun was down, all they that had any sick with divers diseases brought them to Him. But He, laying His hands on every one of them, healed them. And devils went out from many, crying out and saying: Thou art the Son of God; and rebuking them, He suffered them not to speak, for they knew that He was Christ. And when it was day, going out He went into a desert place: and the multitudes sought Him, and came unto Him: and they stayed Him that He should not depart from them. To whom He said: To other cities also I must preach the Kingdom of God: for therefore am I sent. And He was preaching in the synagogues of Galilee.

Offertory (Num. 16:48)

The high priest stood between the dead and the living, having a golden censer in his hand: and offering the sacrifice of incense, he appeased the wrath of God, and the affliction from the Lord ceased.

Secret

Let the sacrifice which we now offer succour us, O Lord; may it wholly release us from sin and deliver us from all ruin and destruction. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee …

Preface

Preface of Lent or Eastertide or Common Preface, as determined by the season

Communion (Luke 6:17, 18, 19)

A multitude of sick and they that were troubled with unclean spirits, came to Him: for virtue went out from Him, and healed all. (P.T. Alleluia.)

Post Communion

Graciously hear us, O God our Savior: deliver Thy people from the terrors of Thy wrath, and assure them of that safety which is the gift of Thy mercy. Through our Lord Jesus Christ, Thy Son: Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end.

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