The Epiphany of Our Lord Jesus Christ

Double of the I Class (1954 Calendar): January 6

First Class (1962 Calendar): January 6

For the traditional readings and prayers at Mass on the Epiphany, please click here.

The Epiphany of the Lord is celebrated each year by the Church on January 6, after having just concluded the 12 days of Christmas. On this day, and for the next seven days, we remember the three manifestations of our Lord:

1. To the Magi who, guided by the great and mysterious Star of Bethlehem, came to visit Him when He was a Baby (Matthew 2:1-19)
2. Through His Baptism by St. John, when "the Spirit of God descending as a dove" came upon Him and there was heard a voice from Heaven saying, "This is my beloved Son, in whom I am well pleased" (Matthew 3, Mark 1, Luke 3, John 1), and all Three Persons of the Most Holy Trinity were manifest (Note: the Baptism of Our Lord is also commemorated by a special Gospel reading on the 13th of January, traditionally the Octave Day of the Epiphany)
3. Through His first public miracle -- that of the wedding at Cana when Our Lord turned water into wine at the request of His Mother (John 2). Just as God's first miracle before the Egyptian pharaoh, through Moses, was turning the waters of the Nile into blood, Our Lord's first miracle was turning water into wine.

The Feast of the Epiphany is a culmination for the Christmas season and one of the major Christian feastdays in the entire Church year. It was a Holy Day of Obligation in the United States until 1885.

The Importance of the Epiphany

As John Rotondi noted, "The Epiphany of Our Lord is the central feast of the Incarnation cycle, which runs from the First Sunday of Advent to Candlemas. Epiphany is not the end, but the apex of this cycle; it brings to full fruition the expectation of Advent’s “Veni, Domine.” Epiphany fulfills Christmas; Our Lord was born in the stillness of the night and manifested His birth only to a few; the Epiphany recounts Our Lord manifesting Himself, human and divine, to the whole world, from which point, His salvific mission begins.:

And Restore the 54 similarly states, "The Epiphany celebrates singularly and simultaneously, and continuously over all eight days, the three great manifestations of Our Lord's Incarnation - the adoration of the Magi, Our Lord's Baptism in the Jordan, and His first miracle at Cana. The Magnificat antiphon at Second Vespers explicitly bears this out. It's not just about the 'Three Kings' or some little afterthought to 'end' Christmas. Epiphany is the greatest feast of the Incarnation Cycle." 

Octave of the Epiphany

Today is the beginning of the Octave of the Epiphany which is kept in the 1954 Calendar. This season of Epiphanytide will last after the completion of the Octave Day on January 13th until the season of Septuagesima begins.

Epiphany Day Customs

Today is the ideal day to use blessed chalk and bless your homes. 

Collect:

O God, who by the direction of a star didst this day manifest thy only Son to the Gentiles: mercifully grant that we, who now know thee by faith, may come at length to see the glory of thy Majesty. Through the same, etc.

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What is Epiphanytide?

Of all the seasons that the modern Catholic Calendar has neglected to properly retain and celebrate, Epiphanytide has, like Ascensiontide, fallen by the wayside.  But, for those Catholics committed to the Sacred Traditions of the past, Epiphanytide holds a special length of time.  Instead of having Christmastide turn into some oddly name "Ordinary Time" (after all did anyone even really understand its purpose or its oddly split up parts through the year), traditional Catholics will celebrate Christmastide, Epiphanytide, Septuagesima, and then finally begin the penance of Lent.

So what exactly is Epiphanytide and what customs do traditional Catholics observe during this time?

Octave of the Epiphany

While the Novus Ordo calendar unfortunately only has 2 octaves, traditional Catholics will be familiar with the idea of multiple overlapping Octaves.  The practice of celebrating an Octave, while not only traced to the time spent by the Apostles and the Blessed Virgin Mary awaiting the Paraclete, also has its origins in the Old Testament eight-day celebration of the Feast of Tabernacles (Leviticus 23:36) and the Dedication of the Temple (2 Chronicles 7:9). Very truly, Christ did not come to abolish the Old Law but to fulfill it.

By the 8th century, Rome had developed liturgical octaves not only for Easter, Pentecost, and Christmas but also for the Epiphany and the feast of the dedication of a church.

After 1568, when Pope Pius V reduced the number of octaves (since by then they had grown considerably), the number of Octaves was still plentiful.  Octaves were classified into several types. Easter and Pentecost had "specially privileged" octaves, during which no other feast whatsoever could be celebrated. Christmas, Epiphany, and Corpus Christi had "privileged" octaves, during which certain highly ranked feasts might be celebrated. The octaves of other feasts allowed even more feasts to be celebrated.

To reduce the repetition of the same liturgy for several days, Pope Leo XIII and Pope St. Pius X made further distinctions, classifying octaves into three primary types: privileged octaves, common octaves, and simple octaves. The changes under St. Pius X did not really change the practice of any of the Octaves, except for Simple Octaves - it just changed the category labels as Restore the '54 explains.

Privileged octaves were arranged in a hierarchy of first, second, and third orders. For the first half of the 20th century, octaves were ranked in the following manner, which affected holding other celebrations within their time frames:

• Privileged Octaves
  • Privileged Octaves of the First Order
    • Octave of Easter
    • Octave of Pentecost
  • Privileged Octaves of the Second Order
    • Octave of Epiphany
    • Octave of Corpus Christi
  • Privileged Octaves of the Third Order
    • Octave of Christmas
    • Octave of the Ascension
    • Octave of the Sacred Heart
• Common Octaves
  • Octave of the Immaculate Conception of the BVM
  • Octave of the Solemnity of St. Joseph
  • Octave of the Nativity of St. John the Baptist
  • Octave of Saints Peter and Paul
  • Octave of All Saints
  • Octave of the Assumption of the BVM
• Simple Octaves
  • Octave of St. Stephen
  • Octave of St. John the Apostle
  • Octave of the Holy Innocents

As one can notice, the Octave of the Epiphany ranked even higher than the Octave of Christmas! Dom Gueranger explains:

"A solemnity of such importance as the Epiphany could not be without an Octave. The only Octaves during the year that are superior to this of the Epiphany, are those of Easter and Pentecost. It has a privilege which the Octave of Christmas has not; for no Feast can be kept during the Octave of the Epiphany, unless it be that of a principal Patron; whereas Feasts of double and semi-double rite are admitted during the Christmas Octave. It would even seem, judging from the ancient Sacramentaries, that anciently the two days immediately following the Epiphany were Days of Obligation, as were the Monday and Tuesday of Easter and [Monday and Tuesday of] Whitsuntide. The names of the Stational Churches are given, where the Clergy and Faithful of Rome assembled on these two days." 

These days had to be before the Decretals of Gregory IX in 1234 as the two days following Epiphany are not mentioned in his catalog of holy days of obligation.

Season of Epiphanytide

The Sunday within that Octave was up until the reforms of 1955, the feast of the Holy Family, and Christmastide was reckoned as the twelve days ending on 5 January, followed by Epiphany time, 6-13 January. The following Sundays, until Septuagesima, were named as the "First (etc.) Sunday after Epiphany". Interestingly, before the changes in 1911, the Second Sunday of Epiphany was kept as the Feast of the Holy Name, since January 2nd, 3rd, and 4th were the Octave Days of the Comites and January 5th was the Vigil of the Epiphany.

The 1969 destruction in the General Roman Calendar defined Christmastide instead as extending from the Vigil Mass of Christmas on the evening of 24 December to the Feast of the Baptism of the Lord (generally the Sunday after 6 January).

While sometimes performed (but often neglected in the Novus Ordo), the Feast of the Epiphany is a time for the blessing of one's home using blessed Chalk and holy water.  This tradition has a beautiful ritual in the Rituale Romanum and is described in my post: Blessing of Epiphany Chalk.

Because the date of Easter changes each year, two seasons of the Calendar have variable lengths in order to balance (after all there can not be more than 52 weeks in the year). The Season of Time After Pentecost can have as few as 23 Sundays or as many as 28 Sundays depending on the date of Easter. This season of Epiphanytide can have anywhere from 4 to 38 days, depending on the date of Easter. If this season is short, then Time after Pentecost will be longer; and if this season is long, Time after Pentecost will be shorter.  Makes sense, right?

But the spiritual focus of the season up through Candlemas is essentially a continuation of Christmas and contemplation of the Divine Childhood. After Candlemas (February 2nd), the celebration of events of His young life gives way to a focus on His adult life.

Candlemas (The Feast of the Purification of our Lady) is another day in which the Novus Ordo calendar greatly overlooks in importance.  The Feast of Candlemas, exactly 40 days after Christmas, commemorates Mary's obedience to the Mosaic law by submitting herself to the Temple for ritual purification, as commanded in Leviticus.

The Feast of the Purification is called Candlemas for the traditional blessing and distribution of candles on that day.  It is customary to bring candles from home to be blessed -- at least 51% beeswax candles that one uses for devotional purposes (candles for the family altar, Advent candles, etc.) -- so they can be lit after dusk on All Saints' Day (1 November), during the Sacrament of Unction, and during storms and times of trouble.  Nowadays, though, for those few parishes continuing this ancient observance, the parish will provide the candles.

Mass on Candlemas is typically preceded by a procession with lighted candles and the singing of anthems. The lighted candles are held during the reading of the Gospel and from the beginning of the Canon of the Mass to Communion.

And this Season of Epiphanytide also usually includes several beautiful feastdays rich in traditional customs such as the Feasts of St. Agnes, and St. Blaise (on which day the faithful's throats are blessed).

Let's remember not to neglect this season and give it our due observance.  After all, those of us praying the Older Breviary will find much beauty in the hymns and antiphons during this time.

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The Vigil of Epiphany & The Solemn Blessing of Epiphany Water

Semidouble (1954 Calendar): January 5

January 5th is the Vigil of the Epiphany, and it is common in the traditional Roman Rite - in addition to the Byzantine Rite - to bless Epiphany water at this time. Sadly, even the 1962 Missal does not preserve this ancient vigil which was kept up until the changes in 1955 under Pope Pius XII. Those who keep the 1954 Calendar retain this venerable vigil - one of the four principal vigils of the entire liturgical year.

Restore the 54 states, "The Vigil of Epiphany is one of the four major vigils of the year. This is the only vigil which is completely festal in nature, and as such, it is the only vigil without the use of violet, and it has a full Office, in semidouble rite, beginning with (First) Vespers. All other vigils, even the other major ones, don't begin until Matins, but all vigils without exception and by definition end with None." 

Ancient Day of Fast & Abstinence

Father Weiser, in the "Handbook of Christian Feasts and Customs," asserts regarding penance in anticipation of the Epiphany: "During the Middle Ages, it had a vigil with a fast and abstinence."

The New Liturgical Movement writes:

"The Epiphany of Our Lord is the central feast of the Incarnation cycle, which runs from the First Sunday of Advent to Candlemas. Epiphany is not the end, but the apex of this cycle; it brings to full fruition the expectation of Advent’s “Veni, Domine.” Epiphany fulfills Christmas; Our Lord was born in the stillness of the night and manifested His birth only to a few; the Epiphany recounts Our Lord manifesting Himself, human and divine, to the whole world, from which point, His salvific mission begins. 

"As such, Epiphany is one of the four principle feasts of the year, along with Christmas, Easter and Pentecost, traditionally preceded by a privileged and special vigil. (By vigil, we refer to an entire day of preparation before a major feast, not a Mass of the feast itself anticipated the evening before.) Considering the importance of the feast, it is a very strange and unfortunate phenomenon that its ancient vigil, along with its highly privileged octave, was suppressed in 1955, along with many other things. Hence, in the 1962 Roman Calendar, there is no longer a “Vigil of Epiphany,” and January 5 was recast as a generic Christmas feria."

He also adds in regards to the Feast of the Epiphany: "The Armenians keep it as one of their five Daghavar (Greatest Festivals) with a week's fast in preparation and a solemn octave following, of which the second day is also a feast of obligation. 

Dom Gueranger, writing in the mid to late 1800s, writes the following on the Vigil of the Epiphany:

"The Feast of Christmas is over; the four Octaves are closed; and we are on the Eve of the Solemnity of our Lord's Epiphany. We must spend this January 5 in preparing ourselves for the Manifestation which Jesus, the Angel of Great Counsel, is about to make to us of his glory. A few more hours, and the Star will stand still in the heavens, and the Magi will be seeking for admission into the stable of Bethlehem.

"This Vigil is not like that of Christmas, a day of penance. The Child whose coming we were then awaiting, in the fervour of our humble desires, is now among us, preparing to bestow fresh favours upon us. This eve of to-morrow’s Solemnity is a day of joy, like those that have preceded it; and therefore we do not fast, nor does the Church put on the vestments of mourning. If the Office of the Vigil be the one of to-day, the colour used is White. This is the Twelfth day since the Birth of our Emmanuel.

"If the Vigil of the Epiphany fall on a Sunday, it shares with Christmas Eve the privilege of not being anticipated, as all other Vigils are, on the Saturday: it is kept on the Sunday, has all the privileges of a Sunday, and the Mass is that of the Sunday within the Octave of Christmas Day. Let us, therefore, celebrate this Vigil in great joy of heart, and prepare our souls for to-morrow’s graces.

"The Greek Church keeps this a fasting-day, in memory of the preparation for Baptism, which used formerly to be administered, especially in the East, on the night preceding the feast of the Epiphany. She still solemnly blesses the Water on this Feast. We will in our next volume speak of this ceremony, of which some vestiges still remain in the Western Church."

The traditional Gospel reading for the Vigil of the Epiphany in place up until 1955. Sadly, with the change in 1955, it is not read anytime in the 1962 Missal:

AT THAT TIME, when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, saying: Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child. Who arose, and took the child and his mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee. And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: That he shall be called a Nazarene (Matthew 2:19-23).

The Blessing of Epiphany Water - Background

Blessing of Epiphany Water at Immaculate Heart of Mary 2019 (c) A Catholic Life Blog

By way of background, this is taken from Rorate Caeli:

This rite was inserted into the Roman Ritual in 1890, arguably making it the most recent example of the influence of Greek ceremonial on the Roman Rite prior to the liturgical reforms of the 20th century.

There was apparently a botched attempt to abolish this ritual in the early 20th century, as the following passage from a well-known rubrical guide shows: “(t)he solemn Blessing of Water which had been introduced in some places, and which owes its origin to the Greek Church, as is shown in the Decree of the Sacred Congregation of Rites, 3730 … is to be struck out as abrogated, according to the Decree of the same Congregation, 3792, ad XV, and therefore it is not permitted to use it in the future. It is, nevertheless, retained in the revised edition of the Rituale Romanum (Vatican, typical, 1925), p. 705 ” (No. 547 of Matters Liturgical, 1938 edition, by Joseph Wuest C.SS.R and Thomas Mullaney C.SS.R.). At any rate, the blessing has continued to be used in some communities down to our own day, and is being rediscovered by others. 

It should be noted that prior to 1890, the solemn Blessing of Water was already to be found in some diocesan rituals (especially in Germany). There was also a particularly elaborate form of this blessing that was used at least until 1890 in Sant' Andrea della Valle and some other churches in Rome. It's text -- which is far longer than the 1890 text, with a Lesson and a Gospel reading, responsories and antiphons, a Preface, a Sanctus, and very long blessings.

The Blessing of Epiphany Water - Liturgical Rite Translated into English

The celebrant, vested in white cope, comes before the altar, preceded by acolytes bearing the processional cross and lighted candles. A vessel of water and a container of salt are prepared.

The Litany of the Saints is sung, during which time all kneel. After the invocation "That Thou wouldst grant eternal rest, etc.," the celebrant rises and sings the following two invocations:

℣. That Thou wouldst bless + this water.
℟. We beseech Thee hear us.
℣. That Thou wouldst bless + and sanctify + this water.
℟. We beseech Thee hear us.

The cantors continue the litany. The celebrant then says the Pater Noster silently until:

℣. And lead us not into temptation.
℟. But deliver us from evil.

Psalm 28

Sacrifice to the Lord, ye sons of God; * bring to the Lord the offspring of rams.

Offer to the Lord praise and honor, offer glory to His name; * worship the Lord in His holy court.

The voice of the Lord booms over the waters, the God of majesty hath thundered, * the Lord rules over tempestuous waters.

The voice of the Lord hath power, * the voice of the Lord hath splendor.

The voice of the Lord breaketh the cedars, * the Lord doth shatter the cedars of Lebanon.

And scattereth them to skip like a calf, * while His beloved gambol like the young of bison.

The voice of the Lord spreadeth flame into lightning; the voice of the Lord maketh the desert to tremble; * and the Lord shall shake the wilderness of Cades.

The voice of the Lord frighteneth deer to calve untimely, and strippeth bare the forests, * and in His heavens all sing: “Glory!”

The Lord is enthroned upon the flood, * the Lord shall reign as King forever.

The Lord will give strength to His people, * the Lord will bless His people with peace.

Glory be to the Father. * As it was in the beginning.

Psalm 45

Our God is refuge and strength, * a Helper in sorrows which often beset us.

Hence we fear not, though the earth be shaken * and the mountains sink in the midst of the sea;

Though the waters thereof should roar and foam, * and the mountains quake from its breakers.

Gay billows of the river gladden the city of God; * the Most High hath sanctified His dwelling.

God is in the midst of the city, it shall not be disturbed; * God will help it at earliest dawn.

The heathen were afflicted, and kingdoms brought low; * God spoke, and their land was dissolved.

The Lord of hosts is with us, * the God of Jacob is our protector.

Come ye and behold the works of the Lord, what desolation He hath wrought on their land! * He endeth wars through the boundaries of the earth.

He breaketh the bow and destroyeth weapons, * and shields He burneth in fire.

And He spoke: “Be still, and see that I am God! * I will be exalted by the heathen, I will be exalted by my own.”

The Lord of hosts is with us; * the God of Jacob is our protector.

Glory be to the Father. * As it was in the beginning.

Psalm 146

Praise ye the Lord, for it is good to laud Him; * joyful and worthy praise becometh our God.

The Lord rebuildeth Jerusalem, * and will gather the exiles of Israel.

He healeth the heart-broken, * and bindeth up their wounds.

He knoweth the number of stars, * and calleth all by name.

Great is our Lord and great His power, * His wisdom infinite.

The Lord raiseth up the meek, but the wicked He humbleth to the dust.

Sing ye to the Lord in thanksgiving; * praise our God on the harp;

Who covereth the heavens with clouds, * and prepareth rain for the earth.

Who maketh grass to grow on the hills * and herbs for lower creatures.

Who giveth to beasts their food, * and to little ravens that cry unto Him.

He placeth no trust in the strength of a steed, * nor doth man’s fleetness please Him.

The Lord taketh pleasure in them that fear Him * and in them that trust in His mercy.

Glory be to the Father. * As it was in the beginning.

Exorcism Against Satan and the Apostate Angels

We cast thee out, every unclean spirit, every devilish power, every assault of the infernal adversary, every legion, every diabolical group and sect, by the Name and power of our Lord Jesus + Christ, and command thee to fly far from the Church of God and from all who are made to the image of God and redeemed by the Precious Blood of the Divine Lamb +. Presume never again, thou cunning serpent, to deceive the human race, to persecute the Church of God, nor to strike the chosen of God and sift them as wheat +. For the Most High commands thee, + He to Whom thou didst hitherto in thy great pride presume thyself equal; He Who desireth that all men might be saved, and come to the knowledge of truth. God the Father + commandeth thee! God the Son + commandeth thee! God the Holy + Spirit commandeth thee! The majesty of Christ commands thee, the Eternal Word of God made flesh, + Who for the salvation of our race, lost through thy envy, humbled Himself and was made obedient even unto death; Who built His Church upon a solid rock, and proclaimed that the gates of hell should never prevail against her, and that He would remain with her all days, even to the end of the world! The Sacred Mystery of the Cross + commands thee, as well as the power of all Mysteries of Christian faith! + The most excellent Virgin Mary, Mother of God + commands thee, who in her lowliness crushed thy proud head from the first moment of her Immaculate Conception! The faith of the holy Apostles Peter and Paul and the other apostles + commands thee! The blood of the martyrs commands thee, as well as the pious intercession + of holy men and women!

Therefore, accursed dragon and every diabolical legion, we adjure thee by the living + God, by the true + God, by the holy + God, by the God Who so loved the world that He gave His Sole-Begotten Son, that whosoever believeth in Him shall not perish, but shall have life everlasting – cease thy deception of men and thy giving them to drink of the poison of eternal damnation; desist from harming the Church and fettering her freedom! Get thee gone, Satan, founder and master of all falsity, enemy of mankind! Give place to Christ in Whom thou didst find none of thy works; give place to the one, holy, catholic, and apostolic Church which Christ Himself bought with His Blood! Be thou brought low under God’s mighty hand; tremble and flee as we call upon the holy and awesome name of Jesus, before Whom hell trembles, and to Whom the Virtues, Powers, and Dominations are subject; Whom the Cherubim and Seraphim praise with unfailing voices, saying: Holy, Holy, Holy, the Lord God of Hosts!

The cantors sing the following Antiphon and Canticle:

Antiphon
Today the Church is espoused to the heavenly Bridegroom, for in the Jordan Christ washes her sins: the Magi hasten with gifts to the regal nuptials, and the guests are gladdened with water become wine, alleluia.

Canticle of Zachary Luke 1.68-79
Blessed be the Lord God of Israel, * for He hath visited and redeemed His people,

And hath raised up the Abundance of salvation for us * in the lineage of David His servant.

Thus He foretold by the mouth of His holy prophets * who have been from times ancient;

That we might be saved from our enemies – * from the hand of all that hate us.

Now is granted the mercy promised to our fathers, * remembering His holy covenant;

And the oath which He swore to Abraham our father * that He would extend to us;

That we, delivered from the hand of our enemies, * might serve Him without fear,

Living in holiness and righteousness * before Him all our days.

And thou, child, shalt be called the prophet of the Highest, * for thou shalt go before the face of the Lord to prepare His ways;

To give knowledge of salvation to His people – * the remission of their sins,

Through the bounteous mercy of our God * in which the Orient from on high hath visited us,

To give light to them that sit in darkness and in the shadow of death, * to direct our feet into the way of peace.

Glory be to the Father. * As it was in the beginning.

Or instead of the above, the “Magníficat” (Luke 1. 46-55) may be chosen. At the end of either, the Antiphon given above is repeated. Then the celebrant sings:

℣. The Lord be with you.
℟. And with thy spirit.

Let us pray.
O God, Who by the guidance of a star didst this day reveal thy Sole-Begotten Son to the Gentiles, grant that we who now know Thee by faith may be brought to the contemplation of Thy heavenly majesty. Through the same Jesus Christ, our Lord, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God, eternally.
℟. Amen.

The Blessing of the Water
℣. Our help is in the name of the Lord.
℟. Who made heaven and earth.

From here on the Exorcism of Salt and the prayer that follows it; the Exorcism of Water and the two prayers that follow it; the Mixing of the Salt and Water; and the Concluding Prayer are the same texts as the standard Blessing of Holy Water that was printed in the October 5, 2008 edition of this column.

The celebrant then sprinkles the people with the blessed water. Lastly, the “Te Deum” is sung.

The blessed water is then given to the faithful who will use it to bless the sick and their homes.

The Following Printable Blessing is formatted for printing and use: 

 Solemn Blessing of Epiphany Water in the Traditional Roman Rite

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Traditional Roman Catholic Sunday Mass Propers

1962 vs. Pre-1955 Mass Propers

To those Catholics looking for the Traditional (pre-Vatican II) Sunday propers, look no further than the below list.  Do note: these are from the 1945 Missal and represent the Mass as it was said up until the changes made in 1955 by Pope Pius XII. The changes in the cycle of Sunday readings, outside of Holy Week, only really affected Sundays that previously had commemorations of Octaves. So you will notice commemorations of the Octave of the Sacred Heart, Corpus Christi, and the Ascension which are not retained in the 1962 Missal. We can in a greater way help preserve Catholic Tradition by keeping and praying these traditional Octaves and keeping the older readings that were part of the Faith for centuries. 

The most significant changes to the Missal in 1955 concern Holy Week but most of the readings remained the same except for the Easter Vigil, although the rubrics changed significantly. Notes on the differences between the Pre-1955 Readings and the Post-1955 readings are noted on each post.

Temporal vs. Sanctoral Cycle

The Proper of Seasons, called the Temporal Cycle, traces the earthly life of Our Lord Jesus Christ. It consists mainly of Sundays related to the various liturgical seasons. This maps onto the 7 liturgical seasons contained in the two cycles we previously discussed: the Christmas Cycle and the Easter Cycle. It starts with Advent then goes through Christmas, Epiphany, Septuagesima, Lent, Easter, and Time after Pentecost.

There is also the Proper of Saints, called the Sanctoral Cycle, which is the annual cycle of feasts not necessarily connected with the seasons. We commemorate and ask the intercession of those holy men and women who set a marvelous example that we should all strive to imitate. We also commemorate various events and mysteries of the faith in the Sanctoral Cycle.

The following are the traditional proper for the temporal cycle of readings in the Traditional Latin Mass for Sundays and select other holy days. 

ADVENT 

First Sunday of Advent
Second Sunday of Advent
Third Sunday of Advent
Fourth Sunday of Advent

CHRISTMAS 

Christmas Day
Sunday within the Octave of the Nativity
Octave Day of the Nativity
Most Holy Name of Jesus

EPIPHANY

Feast of the Epiphany
Feast of the Holy Family

First Sunday after Epiphany
Second Sunday after Epiphany
Third Sunday after Epiphany
Fourth Sunday after Epiphany
Fifth Sunday after Epiphany

Sixth Sunday after Epiphany

LENT 

Septuagesima Sunday
Sexagesima Sunday
Quinquagesima Sunday
Ash Wednesday
First Sunday in Lent
Second Sunday in Lent
Third Sunday in Lent
Laetare Sunday
Passion Sunday

HOLY WEEK [Notes on 1962 vs 1954 Readings are included]

Palm Sunday
Holy Monday
Holy Tuesday
Spy Wednesday
Holy Thursday
Good Friday

EASTERTIDE 

Easter Sunday
Low Sunday
Second Sunday after Easter
Third Sunday after Easter
Fourth Sunday after Easter
Fifth Sunday after Easter

ASCENSION 

Vigil of the Ascension
Ascension
Octave of the Ascension
Sunday after the Ascension

PENTECOST

Vigil of Pentecost
Pentecost Sunday

SUNDAYS AFTER PENTECOST 

Trinity Sunday
Corpus Christi
Sunday within the Octave of Corpus Christi
Sacred Heart of Jesus
Sunday within the Octave of the Sacred Heart
4th Sunday after Pentecost
5th Sunday after Pentecost
6th Sunday after Pentecost
7th Sunday after Pentecost
8th Sunday after Pentecost
9th Sunday after Pentecost
10th Sunday after Pentecost
11th Sunday after Pentecost
12th Sunday after Pentecost
13th Sunday after Pentecost
14th Sunday after Pentecost
15th Sunday after Pentecost
16th Sunday after Pentecost
17th Sunday after Pentecost
18th Sunday after Pentecost
19th Sunday after Pentecost
20th Sunday after Pentecost
21st Sunday after Pentecost
22nd Sunday after Pentecost
23rd Sunday after Pentecost
24th Sunday after Pentecost
Christ the King (Last Sunday of October)
Last Sunday after Pentecost

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Latin Names for Sundays in the Roman Rite

Unfortunately in the past fifty years Catholics have all but forgotten that each Sunday of the Liturgical Year has a special name, taken from the first words of the Introit from the Proper Prayers for the Mass that day.

For your edification, I present the Latin names for these Sundays.  Some of these names (e.g. Laetare Sunday) are more common than others.  You may find the proper prayers on my separate page dedicated to the Traditional Mass Propers by clicking here.

Note: The Class distinction listed below is from the 1962 Rubrics.

Advent
First Sunday of Advent
1 Cl.	Purple	Missa 'Ad Te Levave'
Second Sunday of Advent
1 Cl.	Purple	Missa 'Populus Sion'
Third Sunday of Advent (Gaudete Sunday)
1 Cl.	Rose	Missa 'Gaudete'
Wednesday/Friday/Saturday of Advent Embertide (Wednesday, Friday and Saturday after the Third Sunday -- Gaudete Sunday -- of Advent)
2 Cl.	Purple	Missa 'Rorate Coeli'/Missa 'Prope es Tu'/Missa 'Veni'
Fourth Sunday of Advent
1 Cl.	Purple	Missa 'Rorate Coeli'
Christmastide
Vigil of Christmas
1 Cl.	Purple	Missa 'Hodie Scietis'
Nativity of Our Lord Jesus Christ (Christmas)
1 Cl. with Octave	White	First Mass at Midnight: Missa 'Dominus Dixit' Second Mass at Dawn: Missa 'Lux Fulgebit' Third Mass During the Daytime: Missa 'Puer Natus Est'
Sunday within the Octave of the Nativity of Our Lord
1 Cl.	White	Missa 'Dum Medium'
Feast of the Holy Name of Jesus (the Sunday after Jan. 1, or Sunday after the Octave Day of the Nativity, or Jan. 2, or the Sunday between the Octave Day of the Nativity and the Epiphany)
2 Cl.	White	Missa 'In Nomine Jesu'
The Epiphany of Our Lord Jesus Christ
1 Cl.	White	Missa 'Ecce Advenit'
First Sunday after Epiphany (Feast of the Holy Family)
2 Cl.	White	Missa 'Exsultat Gaudio'
Time after Epiphany
Second Sunday after Epiphany
2 Cl..	Green	Missa 'Omnis Terra'
Third Sunday after Epiphany
2 Cl.	Green	Missa 'Adorate Deum'
Fourth Sunday after Epiphany
2 Cl.	Green	Missa 'Adorate Deum'
Fifth Sunday after Epiphany
2 Cl.	Green	Missa 'Adorate Deum'
Sixth Sunday after Epiphany
2 Cl.	Green	Missa 'Adorate Deum'
Septuagesima
First Sunday of Septuagesima (Septuagesima Sunday)
2 Cl.	Purple	Missa 'Circumdederunt Me'
Second Sunday of Septuagesima (Sexagesima Sunday)
2 Cl.	Purple	Missa 'Exsurge'
Third Sunday of Septuagesima (Quinquagesima Sunday)
2 Cl.	Purple	Missa 'Esto Mihi'
Lent
Ash Wednesday
1 Cl.	Purple	Missa 'Misereris Omnium'
First Sunday of Lent (Quadragesima Sunday)
1 Cl.	Purple	Missa 'Invocabit Me'
Wednesday/Friday/Saturday of Lenten Embertide (Wednesday, Friday, and Saturday after the First Sunday of Lent)
2 Cl.	Purple	Missa 'Reminiscere Miserationum Tuarum'/Missa 'De Necessitatibus'/Missa 'Intret Oratio'
Second Sunday of Lent
1 Cl.	Purple	Missa 'Reminiscere Miserationum'
Third Sunday of Lent
1 Cl.	Purple	Missa 'Oculi Mei'
Fourth Sunday of Lent ("Laetare Sunday" or "Rose Sunday")
1 Cl.	Rose	Missa 'Laetare'
Fifth Sunday of Lent (Passion Sunday, which begins the two weeks of Passiontide)
1 Cl.	Purple	Missa 'Judica Me Deus'
Friday after Passion Sunday (Feast of the Seven Sorrows)
Com.	White	Missa 'Sabant Juxta'
Sixth Sunday of Lent and Second Sunday of Passiontide (Palm Sunday, which begins Holy Week)
1 Cl.	Red	Missa 'Domine Ne Longe'
Spy Wednesday (the Wednesday of Holy Week)
	Purple	Missa 'In Nomine Jesu'
Maundy Thursday (the Thursday of Holy Week. The three days called the "Sacred Triduum" begin now)
1 Cl.	White	Missa 'Nos Autem'
Good Friday (the Friday of Holy Week)
1 Cl.	Black	Mass of the Presanctified (not a true Mass, but a Communion Service using pre-sanctified Hosts)
Paschaltide
Holy Saturday (Eastertide begins with the Vigil Mass)
1 Cl.	Purple	No Mass, but an Easter Vigil Service which begins the Easter Season
Easter Sunday
1 Cl. with Octave	White	Missa 'Resurrexi'
Monday in Easter Week
1 Cl.	White	Missa 'Introduxit'
Tuesday in Easter Week
1 Cl.	White	Missa 'Aqua Sapientiae'
Wednesday in Easter Week
1 Cl.	White	Missa 'Venite'
Thursday in Easter Week
1 Cl.	White	Missa 'Victricem Manum Tuum'
Friday in Easter Week
1 Cl.	White	Missa 'Eduxit Eos Dominus'
Saturday in Easter Week
1 Cl.	White	Missa 'Eduxit Dominus'
First Sunday after Easter ("Low Sunday" or "Quasimodo Sunday" or "Divine Mercy Sunday")
1 Cl.	White	Missa 'Quasi Modo'
Second Sunday after Easter
	White	Missa 'Misericordia Domini'
Third Sunday after Easter
	White	Missa 'Jubilate Deo'
Fourth Sunday after Easter
	White	Missa 'Cantate Domino'
Fifth Sunday after Easter
	White	Missa 'Vocem Jucunditatis' Outside of Eastertide: Missa "Protexisti'
Ascension Thursday
1 Cl.	White	Missa 'Viri Galilaei'
Vigil of the Pentecost
1 Cl.	Red	Missa 'Cum Sanctificatus'
Pentecost Sunday (Whitsunday)
1 Cl. with Octave	Red	Missa 'Spiritus Domini'
Wednesday/Friday/Saturday of Whit Embertide (Wednesday, Friday and Saturday after Pentecost)
1 Cl./1 Cl./1 Cl.	Red/Red/Red	Missa 'Deus Dum Egredereris'/Missa 'Repleatur Os Meum'/Missa 'Caritas Dei'
Time after Pentecost
First Sunday after Pentecost (Trinity Sunday)
1 Cl.	Green	Missa 'Benedicta Sit'
Thursday after Trinity Sunday (Feast of Corpus Christi)
1 Cl.	White	Missa 'Cibavit Eos' and Procession
Second Sunday after Pentecost
2 Cl.	White	Missa 'Factus Est Dominus'
Friday after the Second Sunday after Pentecost (Feast of the Sacred Heart)
1 Cl.	White	Missa 'Cogitationes Cordis'
Third Sunday after Pentecost
2 Cl.	White	Missa 'Respice In Me'
Fourth Sunday after Pentecost
2 Cl.	Green	Missa 'Dominus Illuminatio Mea'
Fifth Sunday after Pentecost
2 Cl.	Green	Missa 'Exaudi Domine'
Sixth Sunday after Pentecost
2 Cl.	Green	Missa 'Dominus Fortitudo'
Seventh Sunday after Pentecost
2 Cl.	Green	Missa 'Omnes Gentes'
Eighth Sunday after Pentecost
2 Cl.	Green	Missa 'Suscepimus Deus'
Ninth Sunday after Pentecost
2 Cl.	Green	Missa 'Ecce Deus Adjuvat'
Tenth Sunday after Pentecost
2 Cl.	Green	Missa 'Cum Clamarem'
Eleventh Sunday after Pentecost
2 Cl.	Green	Missa 'Deus In Loco'
Twelfth Sunday after Pentecost
2 Cl.	Green	Missa 'Deus in Adjutorum'
Thirteenth Sunday after Pentecost
2 Cl.	Green	Missa 'Respice Domine'
Fourteenth Sunday after Pentecost
2 Cl.	Green	Missa 'Protector Noster'
Fifteenth Sunday after Pentecost
2 Cl.	Green	Missa 'Inclina Domine'
Sixteenth Sunday after Pentecost
2 Cl.	Green	Missa 'Miserere Mihi Domine'
Seventeenth Sunday after Pentecost
2 Cl.	Green	Missa 'Justus Es Domine'
Wednesday/Friday/Saturday of Michaelmas Embertide (Wednesday, Friday and Saturday after September 14)
2 Cl.	Purple	Missa 'Exsultate Deo'/Missa 'Laetetur Cor'/Missa 'Venite Adoremus Deum'
Eighteenth Sunday after Pentecost
2 Cl.	Green	Missa 'Da Pacem Domine'
Nineteenth Sunday after Pentecost
2 Cl.	Green	Missa 'Salus Populi'
Twentieth Sunday after Pentecost
2 Cl.	Green	Missa 'Omnia Quae Fecisti'
Twenty-first Sunday after Pentecost
2 Cl.	Green	Missa 'In Voluntate Tua'
Twenty-second Sunday after Pentecost
2 Cl.	Green	Missa 'Si Iniquitates Observaveris'
Twenty-third Sunday after Pentecost
2 Cl.	Green	Missa 'Dicit Dominus'
Twenty-fourth Sunday after Pentecost
2 Cl.	Green	Missa 'Dicit Dominus'
Twenty-fifth Sunday after Pentecost
2 Cl.	Green	Missa 'Dicit Dominus'
Twenty-sixth Sunday after Pentecost
2 Cl.	Green	Missa 'Dicit Dominus'
Twenty-seventh Sunday after Pentecost
2 Cl.	Green	Missa 'Dicit Dominus'
Last Sunday of Pentecost (no matter how many Sundays in Pentecost there are)
2 Cl.	Green	Missa 'Dicit Dominus'

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