Dedication of the Holy Sepulchre

Introductory Rites Is 11, 10

On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.

Opening Prayer
Lord Jesus Christ, you willed to submit to death for us and, after being placed in the Sepulchre, to rise on the third day. May we, your faithful, who celebrate the memorial of the dedication of the basilica of the Holy Sepulchre, participate together with you in the glory of the resurrection. You live and reign with the Father and the Holy Spirit, one God, for ever and ever.

Reading I
A reading from the book of the Prophet Isaiah

53, 1-9

This is the one who bore our sufferings

Who would believe what we have heard? To whom has the arm of the Lord been revealed? He grew up like a sapling before him, like a shoot from the parched earth; there was in him no stately bearing to make us look at him, nor appearance that would attract us to him. He was spurned and avoided by people, a man of suffering, accustomed to infirmity, one of those from whom people hide their faces, spurned, and we held him in no esteem. Yet it was our infirmities that he bore, our sufferings that he endured, while we thought of him as stricken, as one smitten by God and afflicted. But he was pierced for our offenses, crushed for our sins; upon him was the chastisement that makes us whole, by his stripes we were healed. We had all gone astray like sheep, each following his own way; but the Lord laid upon him the guilt of us all. Though he was harshly treated, he submitted and opened not his mouth; like a lamb led to the slaughter or a sheep before the shearers,he was silent and opened not his mouth. Oppressed and condemned, he was taken away, and who would have thought any more of his destiny? When he was cut off from the land of the living, and smitten for the sin of his people, a grave was assigned him among the wicked and a burial place with evildoers, though he had done no wrong nor spoken any falsehood.

This is the Word of the Lord.

Responsorial Psalm

R. You will not allow your faithful one to undergo corruption.

Keep me, O God, for in you I take refuge;
I say to the Lord , "My Lord are you."
O Lord, my allotted portion and my cup,
you it is who hold fast my lot.

I bless the Lord who counsels me;
even in the night my heart exhorts me.
I set the Lord ever before me;
with him at my right hand I shall not be disturbed.

Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence;
Because you will not abandon my soul to the nether world,
nor will you suffer your faithful one to undergo corruption.

You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.

Reading II

A reading from the Acts of the Apostles.

13, 16. 26-31

God raised him from the dead.

So Paul arose, motioned to them for silence, and began: My brothers, children of the family of Abraham, and you others who reverence our God, it was to us that this message of salvation was sent forth. The inhabitants of Jerusalem and their rulers failed to recognise him, and in condemning him they fulfilled the words of the prophets which we read Sabbath after Sabbath. Even though they found no charge against him which deserved death, they begged Pilate to have him executed. Once they had thus brought about all that had been written of him, they took him down from the tree and laid him in a tomb. Yet God raised him from the dead, and for many days thereafter Jesus appeared to those who had come up with him from Galilee to Jerusalem. These are his witnesses now before the people.

This is the Word of the Lord.

Verse before the Gospel
R. Alleluia.
V. How lovely is your dwelling place Lord of hosts! My soul pines and longs for the courts of the Lord.
R. Alleluia.

Gospel
+ A reading from the holy gospel according to Luke.

24, 1-12

On the first of the week, at dawn, the women came to the tomb bringing the spices they had prepared. They found the stone rolled back from the tomb; but when they entered the tomb, they did not find the body of the Lord Jesus. While they were still at a loss what to think of this, two men in dazzling garments appeared beside them. Terrified, the women bowed to the ground. The men said to them: “Why do you search for the living one among the dead? He is not here; he has been raised up. Remember what he said to you while he was still in Galilee that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.” With this reminder, his words came back to them. On their return from the tomb, they told all these things to the Eleven and the others. The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles, but the story seemed like nonsense and they refused to believe them. Peter, however, got up and ran to the tomb. He stooped down but could see nothing but the wrappings. So he went away full of amazement at what had occurred.

This is the gospel of the Lord.

Prayer over the Gifts
Accept, O Lord, our offerings and our prayers, that we, buried with Christ, may die to the world and live for you only. This we ask through Christ our Lord.

Preface
Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord. We praise you with greater joy than ever on this Easter season, when Christ became our paschal sacrifice. He is the true Lamb who took away the sins of the world. By dying he destroyed our death; by rising he restored our life. And so, with all the choirs of angels in heaven we proclaim your glory and join in their unending hymn of praise.

Communion Antiphon
The Lord has risen, leaving this sepulchre, he who for us was hung on the cross. Alleluia.

Prayer after Communion
O God, you fill us with joy through the act of veneration at the Holy Sepulchre of your Son. May the participation in the holy mysteries free us from the ferment of the ancient sin, and transform us into new creatures.This we ask through Christ our Lord.

The 2008 Missale Romanum typica tertia emendata

I've created the Supplement (accessible here) and a list of the major, non-Scripture reference, non-index changes (here). So if you have a obsolete vintage copy of the editio typica tertia, don't throw it out! The changes aren't that many (well, relatively speaking). You can spend the $300 on some other work of charity.

Now if I had thought about it a bit more, I would have aligned the page numbers for the supplement. Oh well.

The Vigil of Pentecost

The revised edition of the Missal occasioned some interest in the rubrics of the Vigil of Penteocts. Here they are in the original Latin. Since I'm travelling, I haven't had time to translate them which I hope to do eventually.

[As an aside: can soemone tell me how to get the correct formatting on this text? As usual, I copy-pasted from MS Word]

1. In ecclesiis ubi celebratur Missa viligiae in forma protracta, haec Missa celebrari potest modo sequenti.

2. a) Si I Vesperae in choro vel in communi Missa immediate praecedunt, actio incipere potest aut a versu introductorio et hymno Veni, Creator Spiritus aut a cantus Introitus (Caritas Dei vel Dum sanctificatus) cum processione ingressus et salutaione sacerdotis, in casu alterutro omissio ritu paenitentiali (cf. Institutio generalis de Liturgia Horarum, nn. 94 et 96)

Deinde prosequitur psalmodia Vesperarum usque ad lectionem brevem exclusive.

Post psalmodiam, omissio actu paenitentiali, et, pro opportunitate, Kyrie, sacerdos profert orationem

3. (b) Si Missa incipitur modo consueto, post Kyrie, sacerdos profert orationem:

Praesta, quaesumus ut ad Missam in Vigiliam, p. 443

Deinde, sacerdos potest populum admonere his vel similibus verbis:

Vigiliam Pentecotes ingressi, fraters carissimi, ad exemplum Apostolorum et disciplorum qui, cum aria, Mater Iesu, instabant in oratione, expectantes piritum a Domino promissum, quieto corde nunc verbum Dei audiamus. Meditemur quanta fecit Deus populo suo et oremus, ut Spritus Sanctus, quem Pater misit primitias credentibus, opus suum in mundo perficiat.

4. Deinde sequuntur lections, quas in Lectionario ad libitum proponuntur. Lector ad ambonem pergit et lectionem profert. Postea psalmista seu cantor psalmum dicit, populo responsum proferente. Omnibus deinde surgentibus, sacerdos dicit Oremus, et, postquam omnes per aliquod tempus in silentio oraverint, dicit orationem lectioni respondentem. Loco psalmi responsorii servari potest patium sacri silentii, omissa hoc in casu, pausa post Oremus.

Orationes post lections

5. Post primam lectionem (<Babel quia ibi confusum est labium universae terrae >>: Gen 11, 1-9) et psalmum (32, 10-11. 12-13. 14-15; R. [12b]: Beatus populum quem elegit Deus in hereditatem sibi)

Oremus.

Concede, quaesumus, omnipotens Deus,

ut Ecclesia tua semper ea plebs sancta permaneat

de unitate Patris et Filii et Spiritus Sancti adunata,

quae tuae sanctitatis et unitatis sacramentum

mundo manifestet

et ipum ad perfectionem tuae conducat caritatis.

Per Christum Dominum nostrum. R. Amen

6. Post secundam lectionem (<>: Ex 19, 3-8, 16-20b) et canticum ( Dan 3, 52.53.54.55.56; R. [52b]: Et laudibus et superexaltatus in saecula!) vel psalmum (18, 8.9.10.11; R. [Io 6, 68c]: Domine, verba vitae aeternae habes)

Oremus.

Deus, qui in fulgere ignis in monte Sinai

Legem antiquam Moysi dedisti

Et foedus novum in igne Spiritus

Hoc die manifestasti,

Praesta, quaesumus, ut illo iugiter Spiritu ferveamus,

quem Apostolis tuis ineffabiliter infudisti,

et novus Israel, ex omni populo congregatus,

mandatum aeternum tui amoris laetanter accipiat.

Per Christum Dominum nostrum. R. Amen

7. Post tertia lectionem (<>: Ez 37, 1-14) et psalmum (106, 2-3.4-5.6-7.8-9; R. [1]: Confitemini Domino, quoniam in saeculum misercodia eius, vel: Alleluia)

Oremus.

Domine, Deus virtutum

qui collapsa reparas et reparata conservas

auge populos in tui nominis sanctificatione renovandos,

ut omnes, qui sacro Baptismate diluuntur,

tua simper inspiratione dirigantur.

Per Christum Dominum nostrum. R. Amen

Vel:

Deus, qui nos verbo vitae regenerasti,

effunde super nos Spiritum Sanctum tuum

ut, in unitate fidei ambulantes,

ad incorruptibilem glorificandae carnis ressurectionem

pervenire mereamur.

Per Christum Dominum nostrum. R. Amen

Vel:

Semper exsultet populus tuus, Deus,

Spiritu Sancto tuo renovate animae iuventute,

ut, qui nunc laetatur in adoptionis se gloriam restitutum,

resurrectionis diem spe certae gratulationis exspectet.

Per Christum Dominum nostrum. R. Amen

8. Post quartam lectionem (<<>>: Ioel 3, 1-5) et psalmum (103, 1-2a.24 et 35c. 27-28. 29bc-30; R.[30]: Emitte Spiritum tuum, Domine, et renova faciem terrae, vel: Alleluia)

Oremus.

Promissionem tuam, quaesumus, Domine,

super nos propitiatus adimple,

ut Spiritus Sanctus adveniens

nos coram mundo testes efficiat

Evangelii Domini nostril Iesu Christi.

Qui tecum vivit et regnat in saecula saeculorum. R. Amen

9. Deinde sacerdos intonat hymnum Gloria in excelsis Deo

10. Expleto hymno, sacerdos dicit collectam, more solito

[ EDIT: rubrics 11-13 are not appearing in this blog post, for some mysterious reason. Download the Supplement MS Word file from the next blog post to view them. ]

Chapter III

The Antiquary builds an altar

“After all,” said the Antiquary, “ a church is simply a shelter for the Altar and the people gathered about it. As the center and the focus of the liturgy, the Altar gathers to itself the best fo architecture and art, and sets the pace, ut ita dicam, for everything else in the church . But according to the cart-before-horse system – which you, Pere, are so fond of castigating – it seems to be the custom to build a church, more or less elaborate, usually less artistic, and then, as a sort of sublime afterthought, put in any kind of an altar, even less than artistic, very likely the altar form the old church, which does service for years, till priest and congregation have recovered from the strain of putting up the church. Then, that which should have been the first consideration, is at logn last attended to. Now when I build the new St. Inveteratus (which I must, on obedience, do this year) the altar will be an integral, nay the key, part of the architectural ensemble, and it will be a real Altar – thoroughly liturgical – no steps for the candlesticks – freestanding Tabernacle – ciborium ( I mean, of course, baldachin) – and all the rest.”

“Bene, bene,” smiled the Liturgiologist. “But exactly what do you mean by ‘thoroughly liturgical?’ A consecrated slab, the Altar Stone, is all that is required by the liturgy. Do you imply that an altar with gradines and built-in tabernacle and without a baldachin is not liturgical? Because if you do, I who speak to you am about the puncture your nice little antiquarian balloon! For I have been reading up on altars and tabernacles for an eminent architect (who wants to build Catholic churches in a Catholic manner) and several of my (and, dear friend, most of your) most cherished notions have been discovered, upon careful research, to be unfounded.”

“Well, well,” murmured the Antiquary. “Has the good Homer been nodding again!”

“As it happens,” was the Liturgiologist’s tart rejoinder, “he has not!” All that I have to say to you, on various previous occasions, on the topic of altars and tabernacles, has been in careful accord with the ‘Approved Authors’. Only somehow, I’ve failed to grasp the ethos of the many decrees which I’ve cited on particular points. But since you’ve honoured me by an appointment as consulting Liturgiologist for the new St. Inveteratus, and (killing two birds with one stone) since I’ve plowed my way through the Authentic Decrees of the Congregation of Sacred Rites (they’ve just sent me the new edition, beginning with the Year of Grace 1588 and following through to 1911), I’ve had the humility to see that a good deal of your antiquarianism is taken for liturgical law by an increasing number of priests, hence my unfeeling remark about your balloon.”

“So long as you don’t puncture my balloon tires, I don’t care!” murmured the Antiquary. “Proceed if you must!”

“Well, to begin with,” said the Liturgiologist , settling himself in his chair, and tamping his pipe with a meditative and somewhat indurated thumb, “the ancient form of Altar, consisting of a plain table of stone, or of a wooden structure supporting the Altar Stone, with no gradines behind it for the candlesticks, and with a tabernacle standing quite free in the midst is, without doubt, the norm of the Catholic and Roman Church. St. Peter’s in Rome has it, without the tabernacle of course, and practically all of the Roman Basillicas. They have a ciborium, or balchin too, even the few Gothic churches. All the ceremonial arrangements seem to contemplate such an altar. But ot say that it is the only proper, liturgical, or rubrical altar is certainly going too far. The later styles (which are nto wanting even in Rome, nay even in St. Peter’s itself) have never had one word said against them by the CSR. That notable Congregation, in fact, has decreed that the style of the altar (where the Blessed Sacrament is to be reserved), its construction, etc. shall be left to the prudential judgment of the Bishop (CSR 3449 ad 2), and the Commentary on the Clementine Instruction (on the forty Hours’ Exposition) says that the matter of Tabernacle or Throne cannot be determined except in reference to the structure of the Altar, or the church, ‘et aliis id genus circumstantiis.’ On this, and other decrees which I shall cite presently, I base a thesis that the style of the altar, and of the tabernacle, if such be upon it, depends on the architecture of the church in which the altar stands, the Sacred Congregation, for several centuries, carefully refrained from committing itself to any particular style of architecture.”

Of course, the Liturgiologist’s pipe had gone out during this long speech, and in the pause while he was refilling and lighting it, the Antiquary was able to put in a word. “But the ciborium, baldachin, is required, is it not, regardless of the architecture of the church?”

“The old decrees and even one as late as 1880 (3525), explicitly require the baldachin for all altars upon which the Blessed Sacrament is reserved, and even for all altars whatever. But of numbers 1966 and 2912 the Index Generalis of the Authentic Decrees interestingly admits that ubique, etiam Romae, in desuetudinem abierunt. 3525 deals with Reservation in convent chapels, not with public Reservation in churches, and so is hardly ad rem.”

“But the altar must stand free from the wall or reredos?” asked the Antiquary?

“If it is a fixed altar, and so to be consecrated, it must obviously stand free, so that the Consecrator may pass entirely around it. Schulte says that the back part of side Altars may be against the wall, but he gives no authority and if they also are fixed and consecrated altars, it would seem they fall under the same rule as the High Altar.But about the gradines for the candlesticks. It really does seem better form to have them on the reredos rather than part of the altar itself, but certainly it is permissible to have at leats one attached to the back of the altar. Fortunately we are getting away form the late enthusiasm for multitudinous candlesticks and flower vases which call for steps upon steps, shelves, niches, and what not. So one gradine ought to be enough for you.

“One gradine would be too much for me,” replied the Antiquary, somewhat querulously. “The High Altar of the new St. Inveteratus church is going to be ‘a rubrical altar’ whether the rubrics prescribe anything about it or not! And as a matter of fact, they don’t. But as the church will be modified French Gothic, and the High Altar will stand under a ciborium or baldachin, the mensa will be wide enough to carry the Tabernacle, six candlesticks, and the crucifix. “

“All quite happy and appropriate, dear Father, “ smiled the Liturgiologist. “But if you chose to have a nice French Gothic reredos, with some gradines for candles and things, I as a Liturgiologist could make no objection. It’s a matter for you and your architect, not for you and your liturgical consulter! But don’t forget to have your footpace of stone, even if your altar steps are stone. St. Charles recommends that in his Instruction (Cap. II, sec. 2) and CSR 3576 ad 1 sanctions, and the Bishop may require it. Now as to the Tabernacle –”

The Return

I haven't been blogging lately simply because 'real life' (whatever that is) is gobbling away at my time - the rest of which is spent transcribing liturgical books of various sorts, including the Little Offices, various modern Propers and Collectio Rituum's. Incidentally, I have decided that with my new and vast resources at my disposal, I would like to be more helpful so if there is a particular set of Propers from many moons ago for a certain saint that you're looking for, or a particular decree, or something along that line email me at theritualrubric at gmail.com and I'll try and find it. I can't promise it will be instantaneous, or that I’ll find it, but I hope I’ll be able to get back to you. Of course, it would even be better if you know where to find it (i.e. which book).

I was browsing aimlessly in a rare free moment the other day and my eyes nearly popped out when I saw a story about….rubrics. An actual novel. How weird is that? Of course, I immediately seized it from the shelves and started transcribing. It’s a quirky little work from the 30’s about American liturgical life, featuring two cranky priests, the Liturgiologist and the Antiquary , who quote the missal, decrees of the Congregation of Rites, Approved Authors (i.e the great rubricists) and use funny words like ‘flivver’ and ‘scoot’ Anyhow, here begin the first two chapters.

[Since this is largely English, all errors cannot be blamed on MS Word, the usual culprit, so all errors are my sole responsibility]

CHAPTER I - Incitipt Vita nova

“It’s the Bishop,” said the Liturgiologist, who had answered the telephone. “He wants to see you in about half an hour, if it’s convenient for you to call on him. I ventured to assure his Lordship that you’d be over as soon as your legs would let you. He seemed surprised that you legs!”

“Now what have I done?” murmured the Antiquary, laying his book aside and unbuttoning his cassock. “Surprised I have legs, eh? Well that’s what I get for being one of the few priests in the Diocese who obey the decree of the Third Plenary Council of Baltimore (III, 77) and wears a cassock domique vel in templo.”

“Hardly that,” replied the Liturgiologist with mock gravity, “Nec in tibiis viri beneplacitum erit ei. There,” glancing out of the window, ‘you’ve just missed a trolley, and Bishops don’t like to be kept waiting.”

***

The trolley to Cathedral Heights was infrequent and also leisurely, so it was more than half-an hour before the Antiquary presented himself in the Bishop’s study.

“Tire trouble?” queried his Lordship, glancing at the clock.

“I beg your pardon, Monsignor, but I just missed one trolley, and the one I got was more than usually slow.”

“The Scoot laid up?” asked the Bishop, passing the cigars.

“Why –“ stammered the Antiquary, “we sold the Scoot – your ruling about Assistants – “

“Did you think that applied to you?” laughed the bishop. “Tell the Liturgiologist that his position as an editorial functionary takes precedence of his appointment as Assistant, and he is to get the Scoot back at once – or procure a worthy successor. That is an order. As for yourself Father, I have a better suggestion. How would you like to be pastor of Centerville?”

“Me? – Pastor -? Centerville?” gasped the Antiquary.

“To help me out,” suggested the Bishop, with his famous “kindly smile”, which some called, not inaptly, “the velvet glove”. “I want someone there who will build intelligently, and I’ll give you a good Assistant (who will not have a car) for the routine work.”

“But, Monsignor – “ began the Antiquary.

“You are the only Priest in my Diocese who addresses me by my proper title,” interrupted the Bishop, not without design. “the others ‘Bishop’ me till I feel like saying ‘Priest So-and-so’ after the Protestant fashion of “Deacon Smith” or “Reverend Brown.” ”

“But, Monsignor,” said the Antiquary, now more at ease and recovering from his surprise, “the title ‘Monsignor’ is proper to Prelates as such. Those whom the Holy Father honours by appointment as Domestic Prelates, Private Chamberlains and the like, have the privilege of dressing and being addressed as if they were Bishops. When one of them is elevated to the Episcopate his title of address does not change.

“I know that,” replied the Bishop, “and you know it. But a good many do not. So we have to endure a thoroughly non-Catholic mode of address, or to be called ‘your Lordship’, which, while perfectly correct, is male sonans to our democratic American ears. But ot return to our business. What about Centerville?”

“As you wish, Bishop,” said the Antiquary, more confused than ever.

“Very well, then – here’s your Appointment. Father Secretary will take the Profession of Faith before you go. And now for some inside information for your guidance, if not for your comfort, in your new duties.”

***

An hour later, the old Priest knelt in the Bishop’s Oratory, his hand on the Missal resting on the knees of the Father Secretary, and made the oath of his Orthodoxy. “Now,” said the young Priest, as they passed down the hall towards the door, “now you’re Pastor.”

“And I suppose I really wasn’t until I took that oath?” said the Antiquary.

“Well, not fully and canonically,” replied the Secretary, though I don’t suppose anyone would have questioned your rights. Our Bishop is more punctilious that some, perhaps because he came to the Miter after the Code was promulgated. Canon 1406, sec. 7, names Pastors as among those obliged by law to make the Profession of Faith before, or soon after, entering upon the enjoyment (??) of their benefices. And 1408 reprobates all customs contrary to the canons under Title XXIV. 2403 gives the penalties for neglecting to take the oath (or rather, the Profession of Faith, which of course, ends with an adjuration.) The Bishop cannot see why the formality can be avoided, or why it should be omitted.”

“Faith, that’s a power of learning for a young man – the Seminaries certainly have improved since my time, “ thought the Antiquary. But all he said was “Good day, Father.”

* * *

“You are to get an automobile, and I am Pastor of Centerville,” announced the Antiquary, striding into the Liturgiologist’s room. “ ‘Twere better you had not answered that phone!”

“An ill wind that blows nobody some good,” said the Litrugiologist. “But explica per partes.” Then when the proceedings of the afternoon had been duly reported – “Well, it will be somewhere to go. And I think I shall get a BUCK – it’s cheaper to run than a SCOOT, and I’ll have all the expense myself. When do you enter into possession of your corner of the Vineyard?

“Tomorrow,” said the Antiquary. “And I think I shall get a SWERVE. A Pastor must have some thought of the dignity of his office!”

CHAPTER II- Sponges and other Anomalies

“You will find plenty here to do, Pere,” said the Litrugiologist, as his old friend the Antiquary, now Pastor of the surburban parish fo Centerville, made him confortable in a bug armchair in the Rectory study after a tour of inspection of the church. “Just about everything that could be wrong is wrong! As an apt and mete illustration of my favourite thesis of cart-before-horse your little church bears away the palm.”

“A poor thing, but mine own,” murmured the Antiquary. “Already the place has assumed a certain beauty by virtue of poassession, but that, of course, does not blind my eyes to its many defects. The Bishop has told me to build and I’ve already drawn up a tentative program. But I think you idea of making a start with the old sanctuary and reforming abuses before moving into the new church has many thigns to commend it. I think I shall begin with the smallest and least important thing, and throw away the sponges.!”

“Quid dicis, ‘sponges’?” asked the Liturgiologist, with a lift of his shaggy eyebrows.

“Did they escape your eagle eye?” laughed the Antiquary. “I remember you once searched through your entire shelf of liturgical work sin an effort to find a single author who mentions sponges as an ecclesiastical ornament, and the only remarks you found on the creatures were by way of condemnation.”

“Ah,” grunted the Liturgiologist, “I have you now! You mean sponges in the ablution cup and holy water fonts. By all means delete them. Kuenzel cites the Ephemerides Liturgicae for 1908, page 336, as against the filthy practice, and says of the ablution cup, ‘ do not put a sponge in it.’ Indeed, since the Rituale directs the water with which the priest has washed his fingers to be poured down the Sacrarium, it is hard to see any justification for the now fortunately rare practice of soaking it up in a sponge. As for hoyl water fonts being disfigured by sponges, I always uncharitably think, when I see them, that the sacristan is lazy and doesn’t want the bother of cleaning the fonts each week. Poor housekeeping, and all the more reprehensible since it is God’s house. I’ve noticed that Catalogus puts a sponge in he holy water sprinklers he sells for use in the Asperges ceremony. That’s the least objectionable use of ‘em, but since the purpose is to get the water out of the sprinklers I fail to see why devoices should be employed to keep it in.”

“Of course, the High Altar in the new church will be strictly liturgical,” went on the Antiquary. “I’ll assist (?) the architect and you’ll be liturgical consultor to see there are no such blatant errors as mar the present structure.

“Thanks for the appointment,” was the Liturgiologist’s solemn reply. “But meanwhile, can you not think of some way of observing the rule that the top of the tabernacle shall not serve as both the throne for the Exposition of the Blessed Sacrament and pedestal for the crucifix? I know it’s the common practice in this country but that does not make it right. C.S.R. 3576 ad 111 makes this quite clear. Even when the movable throne is not in use, there is no authority for the ordinary usage which simply removes the Crucifix and puts the Monstrance in its place, upon a corporal, which, as likely as not, is left in place when the Crucifix is again displayed.”

“I can have veils made for the tabernacle at once, “ said the Antiquary. “They’ll only be curtain for the front, but there’s an author or two who says this is better than no veil at all.”

“The crowning absurdity of your sanctuary is the Altar itself,” went on the Liturgiologist. “I have seen many strange and irrational vagaries, but never anything to equal this! Your altar is marble, front, sides and top. Yet a ‘Portable Altar’ (consecrated Altar Stone) has been set into the marble mensa! I wonder how manyn such anomalies exist in this land of liturgical freedom. Above this strange contraption towers an imposing reredos of wood, beautifully mill turned, painted white with gold stripes and wired throughout for hundreds of electric lights, while, you tell me, there are no less than ten in the ‘throne’ itself. Fortunately the fuses are all burned out, which may be the reason the theatrical display is no longer in evidence! Or since I am charitably disposed this morning, I willing to suppose that the decree forbidding such geegaws (CSR 3859) may have percolated even to the fastness of Centerville.

“Don’t be too hard on my venerable predecessor, God rest him, “ said the Antiquary, “I fear he never read THE ACOLYTE! For if he had he would hardly have left the Holy Oils on top of his desk here in the study, where the good housekeeper assures me they were always reserved. There’s no sign of an aumbry or in the sanctuary or sacristy, but the large stocks were in the Tabernacle when I came here! I’ve got them in the safe with the chalices temporarily until I can get an Aumbry made that will serve both the present church and the new one.”

“About that new church, Pere,” began the Liturgiologist.

“I’ll tell you my dream for it – “ said the Antiquary, drawing his chair.

Decree on Particular Calendars (1961)

In 1961, the Sacred Congregation of Rites issued a decree regulating particular calendars in line with then-recent changes to the rubrics. The decree is interesting in providing an insight into some of the rationale governing the calendar. It also solved a number of rubrical 'problems'. For example, most Marian feasts on particular calendars were placed on May 31 yet Pius XII had assigned that day in the Universal calendar as a commemoration of the Queenship. To solve the problem, all such feasts were transferred to May 8. Another important decision of the Congregation, in light of the rule restricting multiple feasts of saints, was a re-assignment of the titular feasts of churches named in honour of feasts suppressed from the calendar.

In order to put the Code of rubrics into practice, the Supreme Pontiff in the Motu Proprio Rubricarium Instructum, of 25 July 1960, decreed that “all whose business it is to do so shall as soon as possible see to it that the diocesan and religious calendars and Propria be conformed to the rule and spirit of the new revision of the rubrics and calendar, and be approved by the Sacred Congregation of Rites.”

By way of a first arrangement, some norms were given in the Declaration of this Sacred Congregation, to be observed since 1961. It remains to provide appropriate instructions for the revision of particular calendars and the Propria of Offices and Masses, according to the letter and spirit of the new rubrics, as stated in the said Declaration.

Chapter I

General norms

1. In the Code of Rubrics, certain general principles stand out, which are to be observed also in the calendars, and Propria of Offices and Masses, both diocesan and religious, namely:

a) The Proprium de Tempore, which celebrates the entire mysteries of Redemption, has preeminence over all other Offices and Masses;

b) The principal feasts of the Blessed Virgin Mary and of the Saints for the Universal Church, are to be preferred to particular feasts

c) Particular feasts should be arranged and celebrated according to the importance of each

d) The requirements of simplicity, right order, and pastoral care should be considered.

2. Although it is proper that every diocese have its calendar and Proprium of Offices and Masses, yet it is sometimes advisable to have calendars and Propria for a whole province, region, or nation, or even for a larger territory, prepared by collaboration of those concerned. Similarly, this principle may be applied to religious calendars for several provinces of the same civil territory.

3. The work of revision, as prescribed by the Motu Proprio (n.6), should be done “as soon as possible”

4. For the revision of the calendars and Propria the ordinaries should choose men familiar with liturgy, history and hagiography, so as to do the work in a competent manner.

5. Particular calendars and the Propria of Offices and Masses are to be sent to this Sacred Congregation in three neat copies, with one copy also of the preceding calendar and Proprium of Offices and Masses. Moreover, when the whole work is sent:

a) There should be a brief but clear statement of the reasons for each of the changes that have been made, especially if they are at variance with the norms of this Instruction;

b) Also, if there are new Offices and Masses, there should be an indication of which parts are taken from Offices and Masses already approved, and which are newly composed.

Chapter II

Number and Extension of feasts

6. The particular feasts which are to be inscribed in the calendar and which are called ipso iure proper, are listed in the Code of Rubrics, nn. 41-46.

The number of feasts designated as by indult (Codex n. 47) should be reasonably limited; for keeping old ones or introducing new ones there should be some special reason.

7. In preparing or revising a diocesan or religious calendar, the provisions of numbers 43 d and 46 e of the rubrical Code concerning the insertion of feasts of Saints or Blessed in particular calendars should be observed. Only those feasts of saints or blessed should be adopted or retained which have some special relation to the diocese or Institute, and the liturgical grade assigned to them should correspond to that particular relationship (cf. nn. 16-20 below)

8. Feasts which were introduced in earlier times because of some political regime or particular devotion, but which now have only a very slight relation or none at all to the diocese or Institute should be expunged

9. There may be other feasts, which, because of changed boundaries, are now strictly proper to only a part of a certain diocese or nation or territory; such feasts should be celebrated only in the places where they are strictly proper.

10. Feasts which are celebrated in honour of some Saint or Blessed because of their relics, according to n. 45 c and d of the Code of rubrics, are to be kept with their corresponding grade only in that church or oratory where the body (and not merely a relic, even a distinguished one) of that Saint or Blessed is kept; but such feasts are not to be retained in the calendar of the entire diocese or Institute, except on some other title.

11. Let it be a general principle that a Saint or Mystery is to have but one feast. Exceptions, however, are admitted, and even allowed in the universal calendar, namely where there is question of celebrating a truly singular fact or relation concerning the same Mystery or the same Saint: this can occur in the feasts of the Translation, or Finding, or Patronage, and the like. But hereafter only the principal Patron, Titular, and Founder can be honoured with more that one feast. Feasts of this sort which are merely secondary, if they be not suppressed, are to have merely a commemoration

12. Periodic remembrances of the same Saint or Mystery by an Office or Mass, or by way of commemoration, if there are any such, are to be suppressed.

13. There is no objection to two saints or Blessed other than Martyrs, or several Martyrs, being celebrated with one feast, if there are special reasons for it; in which case also the Common of Several Confessors, Pontiffs or non-Pontiffs, or of several Virgins or non-Virgins, may be used.

14. In diocesan calendars which have several Saints or Blessed from among the Martyrs or Bishops of earlier times, about whom little is historically known except their names, it would be well to expunge these feasts; but a feast of all the Martyrs or Bishops of the diocese should be established, and a separate particular feast should be celebrated only for the more illustrious Martyrs and Bishops who are historically certain.

15. In religious calendars the Saints and Blessed of that Institute should receive appropriate worship. But when an Institute has many Saints and Blessed, care should be taken not to burden excessively the calendar. Hence:

a) There may be in the first place a feats of all the Saints and Blessed of the Institute

b) Only those Saints or Blessed who are of special importance to the whole Institute should be celebrated with a special feast;

c) For other Saints and Blessed, according to their importance in the history of the Institute, their may be either a feast in their respective Province, with a commemoration in the whole Institute; or, in the case of Blessed of minor importance, a feast in the place where their relics are preserved, with a commemoration only in their province.

Chapter III

The Grade of Feasts

16. The feasts which are to be inscribed as of the I or II class in particular calendars are expressly mentioned in the rubrical Code, nn. 42-46

17. Besides the feast of the I or II class in the universal Church and proper feasts which are entitled to that grade according to the rubrics, only very few feasts of those classes are to be admitted in the various calendars.

In order that this be allowed, there must be altogether special reasons, liturgical, historical or pastoral.

18. From the text and spirit of the Code of rubrics it is clearly seen that the III class is the ordinary grade which is perfectly suitable for Saints and Blessed, or Mysteries and Titles which have no right to a higher rank according to n. 17 above, or for which a simple commemoration, as provided in nn. 19 and 20 is not sufficient.

19. The commemoration is not be entirely neglected; indeed it is of great importance in the make-up of the calendar. The commemoration is designed to afford some relief to the universal or particular calendar which are so crowded with liturgical celebrations that it sometimes becomes impossible to celebrate some of the feasts of the universal Church. Hence a reasonable and appropriate use of the commemoration is recommended.

20. Often enough, for an entire diocese, region, province (ecclesiastical, religious or civil), nation, or Institute, a commemoration or a feast of the III class is quite sufficient, whereas for a specific place, diocese, province or region, a higher grade seems more appropriate. A judicious use of this distinction will somewhat alleviate the burden of particular celebrations and will adapt the calendars better to particular needs and niceties.

Chapter IV

The Date of Feasts

21. On this matter the provisions of the rubrical Code, nn. 59-62 are to be followed. However, when possible:

a) proper feasts which are observed also in the universal calendar, should be celebrated on the same day on which they occur in the universal calendar.

b) Proper feasts of the Saints, which are not in the universal calendar, should be celebrated on their natal day.

22. Dates which usually occur during Lent or within the octave of Easter, and also the days from the 17^th to the 23^rd of December, should be kept free from new particular feasts; as for particular feasts which are already assigned to these days, let them generally be observed by way of commemoration, as is done for universal feasts, unless in the case of some feast of special importance it be thought proper to transfer it to another time.

23. As regards feasts which formerly were permanently assigned to some Sunday:

a) If they are feasts of our Lord of the I Class, assigned to a Sunday of the II Class, nothing is to be changed (Code, n. 17e);

b) If they are in the universal calendar, they are to be celebrated on the day to which they are assigned there;

c) If they are not on the universal calendar, any other suitable day may be chosen

24. Particular feasts of the Blessed Virgin Mary which were formerly assigned to the 31^st of May should now be assigned to the 8^th of that same month.

25. According to n. 100 of the rubrical Code, feasts of the universal Church of the III Class in occurrence with a particular feast are permanently either commemorated or omitted. However:

a) a universal feast of the III Class in honour of a Saint who was of great importance for the whole Church, should be celebrated on the proper day also in particular calendars; and a particular feast of the III class occurring on the same day should be displaced to the nearest day that is free.

b) if a feast of the universal Church of the III class, which is of great importance, occurs with a particular feast of a higher class, the universal feast should be transferred;

c) if a particular feats of the I class, outside its proper day, was assigned to a day on which the universal calendar afterward admitted a feast of the II class, the particular feast should be transferred to another day.

26. In sending in the Propria, the natal day of the Saints should always be indicated, as well as the day on which each feast has hitherto been celebrated, and the reasons why that day has been retained or changed.

Chapter V

Certain specific Particular Feasts

A) Feasts of Patrons

27. A principal Patron or a secondary or nonprincipal one “duly constituted” refers only to a Patron in the proper sense, that is, a Saint (never a Blessed) who has been formally chosen and declared a Patron according to the ancient practice of the Sacred Congregation of Rites, or who has been accepted according to an immemorial tradition: only such a Patron is entitled to the special liturgical celebration prescribed by the rubrics.

28. The principal Patron of any place or diocese, etc. should regularly be the only one; sometimes another Saint can be added as equally Principal Patron, with the same rights and observances as the principal Patron. Similarly, not more than two secondary Patrons are admitted for any place, diocese, etc.

29. Patrons, primary or secondary, who were formerly constituted for some regime or kingdom which no longer exists, and Patrons formerly chosen because of some extraordinary circumstances such as pestilence, war, or other calamity, or by reason of some special devotion which is now abandoned, are henceforth not to be liturgically celebrated as such.

30. Only the Sacred Congregation of Rites can grant that Patrons of a religious Institute or province have the liturgical rights of Patrons, unless they have been thus liturgically honoured from time immemorial. But for Patrons of individual religious houses, if there are any such, this sort of celebration is not allowed.

31. Patrons of any other kind, besides those mentioned in the preceding numbers, are to be considered as Patrons in a wide sense, that is, presented merely out of devotion, without any liturgical privileges.

B) Feasts which are known as “Feasts of Devotion”

32. Such feasts, which since the Middle Ages have passed from private devotion into the public worship of the Church, have grown too numerous in particular calendars. Consequently, let feasts of this sort be retained in the calendars only if really special reasons require it

33. Of these feasts, the following, which for the most part are already alluded to in other feasts or at other times of the year, or are only related to some particular place, should be expunged from the calendars:

The translation of the Holy House of the Blessed Virgin Mary (10 December)

The Expectancy of the Blessed Virgin Mary (18 December)

The bethrothal of the Blessed Virgin Mary to St. Joseph (23 January)

The flight of our Lord Jesus Christ into Egypt (17 February)

The prayer of our Lord Jesus Christ (Tuesday after Septuagesima Sunday)

The Commemoration of the Passion of our Lord Jesus Christ (Tuesday after Sexagesima Sunday)

The Crown of Thorns of our Lord Jesus Christ (Friday after Ash Wednesday)

The sacred Lance and Nails of our Lord Jesus Christ (Friday after the First Sunday of Lent)

The Holy Shroud of our Lord Jesus Christ (Friday after the Second Sunday of Lent)

The Five Wounds of our Lord Jesus Christ (Friday after the Third Sunday of Lent)

The Precious Blood of our Lord Jesus Christ (Friday after the Fourth Sunday of Lent)

The Eucharistic Heart of Jesus (Thursday after the octave of Corpus Christi)

The Humility of the Blessed Virgin Mary (17 July)

The Purity of the Blessed Virgin Mary (16 October)

These feasts may be retained if they have a special relationship to some particular place. However, the feast of St. Philomena, Virgin and Martyr, is to be expunged from all calendars

34. As regards feasts which in virtue of n. 8 of the Changes in the Roman Breviary and Missal in accordance with the rubrical Code have been expunged from the universal calendar, the following more specific provisions are made for particular calendars:

a) The feast of St. Anacletus, on whatever ground and in whatever grade it is celebrated, is transferred to April 26^th under its right name, Saint Cletus

b) The feast of St. Vitalis is transferred to November 4^th, together with Saint Agricola

c) The feats of the Chair of St. Peter is to be celebrated only on February 22^nd

d) It is well that the feasts mentioned in n. 8 b, c, d, g, and h, even though they be considered in some place as the principal Patron, or Title of the church be transferred to the principal feasts namely

The feast of the Finding of the Holy Cross, from May 3^rd to September 14^th

The feast of Saint John before Latin Gate, from May 6^th to December 27^th

The feast of the Apparition of Saint Michael Archangel from May 8^th to September 29^th.

The feast of Saint Peter in Chains from August 1^st to June 29^th

The Finding of St. Stephen from August 3^rd to December 26^th.

These feasts may, however, be kept on the day on which they have hitherto been celebrated if altogether special reasons require it, and unless it be considered sufficient to assign to that day only the external solemnity, as provided in the rubrical Code, nn. 359 and 360.A special indult must be obtained to have either the feast or the external solemnity inscribed in the calendar

Chapter VI

the Text of Offices

35. In preparing or revising the historical lessons of feasts of whatever class, the following should be observed:

a) They should be brief and discreet; each lesson should be no longer than an ordinary lesson of the Breviary, most of which are not more than 120 words;

b) The style should be improved and made easier;

c) Commonplace should be avoided; false or inappropriate passages should be deleted or corrected; if historical data be entirely or almost entirely lacking, lessons from the Common should be assigned, or some other appropriate text from the Fathers should be chosen.

36. Historical truth should be attended to not only in the lesson but also in the antiphons, responsories, hymns, and other parts of the Office, if there are any such proper parts; otherwise, those parts should be taken from the Common.

37. In feasts of the III Class:

a) If Matins has proper antiphons, the provisions of nn. 40 and 41 of the Variationes should be observed for the first and second lessons;

b) If Matins has no proper antiphons, the first and second lessons are to be taken from the current Scripture, unless there are strictly proper lessons, that is, directly concerning the Mystery or Saint: in which case, the responsories are also taken from the feast, that is either proper or de Communi;

c) If only the responsories are proper, the lessons are said from the current Scripture with the responsories of the feast, according to n. 42 of the Variationes.

38. In feasts of the III Class, the third lessons of the single Nocturne is always of the feast, and:

a) If there was only one historical lessons or a “contracted” one, that is kept;

b) If there were two or three historical lessons, one new one should be composed

c) If there was a lessons, only the former fourth lessons, that is the first of the second Nocturne is to be kept, or some other appropriate text from the sermons of the Fathers should be chosen

39. As regards the hymns:

a) if there are four different hymns, all on the life of the Saint, and the feast is not of the I Class, the first (formerly assigned to I Vespers) is prefixed, without its conclusion, to the hymn of Matins; if they can be shortened one or two stanzas should be omitted; if the two cannot be joined, being of different meter or not historical, let one of them be dropped.

b) If there are two or three hymns, let them be suitably distributed; if the feast is of the I Class, the same hymn should ordinarily be used for both Vespers.

Chapter VII

Arranging the Offices and Masses

A) General Norms for the Offices

40. After the title of the feast, its grade should be indicated (I, II or III Class, or a Commemoration)

41. The nomenclature of the Hours should be uniformly as follows: “Ad I Vesperas,” “Ad Matinum,” “Ad Laudes,””Ad II Vesperas”, etc. The Nocturnes should be indicated thus “In I Nocturno,” etc.

42. The chapter and verse of the book of Scripture should be indicated before each lesson

43. The rubrics referring to the doxology of the hymns are to be deleted; for example, “Hæc conclusion numquam mutatur.” “Sic concluduntur hymni eiusdem metri,” and the like.

44. In the use of capital and lower-case letters the style of the rubrical Code is to be followed

45. In all Offices, at Lauds and Vespers, under the respective titles, there should always appear, even if they are taken from the Common, the verse, the antiphons for the Benedictus and the Magnificat, and the prayer.

Before the other Hours there should be a title, if there are proper parts or if they are repeated for convenience.

46. If a commemoration of a Saint has to be made, there should be, after the oration of the day, a rubrics always in this form: “Et fit commemoration S. ____”; and then, preferably in extenso, the antiphon, verse and prayer.

To indicate a commemoration de Tempore, the rubrics now in the Breviary are to be retained.

B) Particular Norms for Various Offices

47. In feasts of the I class everything is to be arranged as it is now in the Breviaries and Propria, except what may be changed by the rubrical Code or by this Instruction

48. In feasts of the II class, the I Vespers:

a) Are to be given with all the proper parts for feasts of our Lord which may occur on a Sunday of the II class, under this title: “Ad I Vesperas, quando festum occurrit in dominica vel celebratur gradu I classis”

b) Likewise the antiphons of psalms or the hymn, if there are proper ones, should be given under this title: “Ad I Vesperas, sicubi dicendæ occurrunt.”

c) The I Vespers are to be expunged from all feasts of the II class; but the verse and antiphon at the Magnificat, if there are proper ones, are to be placed in II Vespers under the rubric ““Ad I Vesperas, sicubi dicendæ occurrunt.”

49. If, in feasts of the III class, at Matins, the ivitatory ad hymn are given in full, there should be added after the hymn the title :Ad Nocturnum.”

50. In feasts which have proper antiphons at Lauds, after the first antiphon there should be the rubric “Psalmi de dominica”; if the Office is celebrated from Advent to Penteocst, the words “1^o loco” should be added.

51. In feasts of the II class, if Lauds are given in extensor at least from the chapter, there should be at the end the rubric “Ad Horas minores antiphona et psalmi de feria currenti.” But in feasts of our Lord which may occur on a Sunday of the II class, the rubric at the end of Lauds should be “Ad horas minores antiphona et psalmi de currenti die.” At the end of Vespers there should appear the rubric “Completorium de dominica”

52. In feasts of the III class having proper antiphons at Lauds and Vespers, the rubric at the end of Lauds and Vespers, the rubric at the end of Lauds should be “Ad horas minores antiphona et psalmi de feria currenti,” and at the end of vespers, “Completorium de feria.”

53. On days when a commemoration of a Saint occurs in the feria, after indicated of the day and the Saint, there should be the word “Commemoratio” and the title “Ad Laudes”; and then, preferably in extenso, the antiphon, verse and oration.

54. In Masses which are printed in full, there should be for the sake of clearness a space of at least one line between the following parts:

a) Between the oration (or orations) and the Epistle

b) Between the gradual (or tract) and the Gospel

c) Between the secret and the antiphon at the Communion.

55. The following terms should be used: “Antiphona ad Introitum, Antiphona at Offerterium, Antiphona at Communionem.”

56. The orations which belong to a commemoration, and the parts which are used only for votive Masses, should be so placed as to be indented by the space of a letter or two with reference to the proper texts of the Mass.

57. The greatest care should be taken to avoid the necessity of turning the page in the course of an oration, secret, postcommunion, or other prayer which the celebrant must recite with hands extended.

58. On days when a commemoration of a Saint occurs in the feria, after the indication of the day and the Saint, there should be the word “Commemoratio”; and then an indication of the Mass that is to be said, either by a reference to the Common or by giving the proper Mass or the proper parts of it

Chapter VII

concerning privileges and indults in liturgical matters

A) Privileges and indults in general

59. Privileges and indults contrary to the rubrical Code are revoked (Motu proprio n. 3). However, if any Ordinary finds it necessary to renew one or another of these privileges and indults, let him present a petition stating the reasons which seem to favour it.

60. Privileges and indults which are not contrary to the rubrical Code remain in effect; but it will be necessary to adapt these also to the rule and spirit of the Code , so that they may be followed with greater security.

61. Consequently every Ordinary should take care to send a list of such liturgical privileges together with the calendar and the Proprium of the Offices and Masses to this Sacred Congregation for appropriate revision and renewal , annexing a copy of the preceding grant.

62. It is further recommended that in printing the Propria there be added a list of the liturgical privileges, so that it be available to all who use the Proprium.

B) Privileges and indults regarding Votive Masses

63. Indults heretofore granted for votive Masses for external solemnities and for sanctuaries and pious places remain in effect, but they will have to be exactly accommodated to the prescriptions of the rubrical Code (nn. 358c, 359, 361 and 373-377).

64. Other indults for votive Masses, in whatsoever manner or by whatsoever authority they were granted, are abrogated by n. 3 of the Motu Proprio, Rubricarum Instructum.

65. Indults for votive Masses will be granted or renewed only for special reasons of public necessity or public devotion. Such votive Masses, if they are granted:

a) are ranked as of the III class;

b) are forbidden during the entire time of Advent, Lent and the Passion;

c) only one or two may be for the same day.

The Supreme Pontiff JOHN XXIII, Pope, in an audience granted to the undersigned Cardinal Prefect of the Sacred Congregation of Rites on the 8^th of February, deigned to approved this Instruction in its entirety, and decreed its diligent observance by all concerned

All things to the contrary notwithstanding.

At Rome, from the office of the Sacred Congregation of Rites, 14 February 1961

… G. Card. CICOGNANI,

Bp. Tusculan., Prefect

L + S

Enrico DANTE, secretary

The Litany of Loreto - an alternative version

WYD has come and gone and one of the things much remarked about was the “new” Stations of the Cross. Predictably, there are those who think it’s the best thing since Vatican II and those who view the introducer’s as quasi- Chamberlains. Why else, say they, do we need Scriptural stations if not to appease Protestants, Masons (free or otherwise) and Jews? I admit though that there is something to be said about changing old and venerable traditions, but were I to depart on that tangent, I’d never return.

There has always been a movement that seeks a closer verbal adherence between Scripture and prayers of the Church, whether devotional or official and liturgical. This was held up as the ‘custom of the Fathers’ and, in a certain sense, seeks to link the voice of the Church with the words that were divinely inspired by her Divine Spouse. With the emergence of the Protestants, the Counter Reformation also added another, defensive dimension – whereby adherence to the text of Sacred Scripture validated the claim of the Church to her apostolic and evangelical nature.

It affected the Church at the very core of her praxis – the liturgy. The inclinations of some were already evidenced in the production of works like Cardinal Quignon’s breviary which shunned material deemed extraneous leaving mostly Scripture and psalms. Although condemning the work, the commission of Pius V removed much extra-scriptural material especially form the Proper of Saints, in both the breviary and the missal. The material still retained would become the focus of debate in future revisions of the breviary, whether proposed and implemented.

Among the material suppressed in the increasing unification of liturgical text was the popular addendum to many of the “Little Offices” of the Blessed Virgin Mary, the litany. Although it was by no means completely uniform, its inclusion in the Little Office was widespread. The suppression occasioned a certain panic. In accordance with the times, which were gradually distancing themselves from the devotional texts of the Middle Ages , a new litany was drawn up. This litany looked solely to the text of Scripture for the invocations. I shall yield to the scholarly analysis of the 1913 Catholic Encyclopedia.

The Litany of Loreto had taken root at Loreto, and was being spread throughout the world, when it ran the grave risk of being lost forever. St. Pius V by Motu Proprio of 20 March, 1571, published 5 April, had prohibited all existing offices of the B. V. Mary, disapproving in general all the prayers therein, and substituting a new "Officium B. Virginis" without those prayers and consequently without any litany. It would seem that this action on the part of the pope led the clergy of Loreto to fear that the text of their litany was likewise prohibited. At all events, in order to keep up the old time custom of singing the litany every Saturday in honour of the Blessed Virgin, a new text was drawn up containing praises drawn directly from the Scriptures, and usually applied to the Bl. Virgin in the Liturgy of the Church. This new litany was set to music by the choirmaster of the Basilica of Loreto, Costanzo Porta, and printed at Venice in 1575. It is the earliest setting to music of a Marian litany that we know of. In the following year (1576) these Scriptural litanies were printed in two different handbooks for the use of pilgrims. In both they bear the title: "Litaniæ deipare Virginis ex Sacra Scriptura depromptæ quæ in alma Domo lauretana omnibus diebus Sabbathi, Vigiliarum et Festorum decantari solent". But in the second handbook, the work of Bernardine Cirillo, archpriest of Loreto, the old text of the litany is also printed, though with the plainer title, "Aliæ Litaniæ Beatæ Mariæ Virginis", a clear sign that it was not quite forgotten.

On 5 Feb., 1578, the archdeacon of Loreto, Giulio Candiotti, sent to Pope Gregory XIII the "Laudi o lettanie moderne della s^ma Vergine, cavate dalla sacra Scrittura" (New praises or litanies of the most holy Virgin, drawn from Sacred Scripture), with Porta's music and the text apart, expressing the wish that His Holiness would cause it to be sung in St. Peter's and in other churches as was the custom at Loreto. The pope's reply is not known, but we have the opinion of the theologian to whom the matter was referred, in which the composition of the new litany is praised, but which does not judge it opportune to introduce it into Rome or into church use on the authority of the pope, all the more because Pius V "in reforming the Little Office of the Blessed Virgin completely abolished, among other things, some proper litanies of the Blessed Virgin which existed in the old [office], and which (if I remember rightly) were somewhat similar to these". The judgment concludes that the litany might be sung at Loreto as a devotion proper to this shrine, and if others wanted to adopt it they might do so by way of private devotion.

This attempt having failed, the Scriptural litany straightway began to lose favour, and the Loreto text was once more resumed.

The text of the ‘Litaniæ deipare Virginis ex Sacra Scriptura’ is reproduced below. While many of the ‘figures’ have a venerable history of being employed in the tradition of the Church, some are a little more obscure. I have often thoguht it a pity that several metaphors commonly applied from Scripture to the BVM, on which sermons and homilies of the Fathers have been written, do not find a place in the litany. Having said that, I can nonetheless do without saying something like “Dropping honeycomb, pray for us”!

The Scriptural references are given in the English translation – where it has been possible to pinpoint a verse containing the phrase or a near equivalent, that has been done.

Kyrie eleison
Christe eleison
Kyrie eleison

Sancta Maria, ora pro nobis
Sancta Dei Genitrix
Sancta Virgo Virginum

Mater viventium
Mater pulchrae dilectionis
Mater sanctae spei
Paradisus voluptatis
Lignum vitae
Domus sapientiae
Porta coeli
Desiderium collium eternorum
Civitas refugii
Gloria Hierusalem
Sanctuarium Dei
Tabernaculum foederis
Altare thymiamatis
Scala Iacob
Speculum sine macula
Lilium inter spinas
Rubus ardens incombustus
Vellus Gedeonis
Thronus Salomonis
Turris eburnea
Favus distillans
Hortus conclusas
Fons signatus
Puteus aquarum viventium
Navis institoris de longe portans panem
Stella matutina
Aurora consurgens
Pulchra ut Luna
Electa ut Sol
Castrorum acies ordinata
Solium gloriae Dei

A cunctis periculis, libera nos Virgo gloriosa

Per salutarem Conceptionem tuam
Per sanctam Nativitatem tuam
Per admirabilem Annuntiationem tuam
Per immaculatam Purificationem tuam
Per gloriosam Assumptionem tuam

Peccatores, te rogamus audi nos.

Ut veram poenitentiam nobis impetrare digneris
Ut societates tibi peculiari obsequio devotas conservare et augere digneris
Ut Ecclesiae sanctae, cunctoque populo christiano pacem et unitatem impetrare digneris
Ut omnibus fidelibus defunctis requiem aeternam impetrare digneris

Mater Dei te rogamus audi nos.

Agnus Dei, qui tollis peccata mundi: Parce nobis, Domine.
Agnus Dei, qui tollis peccata mundi: Exaudi nos, Domine.
Agnus Dei, qui tollis peccata mundi: Miserere nobis.

Ora pro nobis, sancta Dei Genetrix,
Ut digni efficiamur promissionibus Christi

Oremus Pietate tua, quaesumus Domine, nostrorum solve vincula peccatorum, et intercedente Beata Maria cum omnibus Sanctis tuis, nos famulos tuos, benefactores atque loca nostra in omni sanctitate custodi, omnesque consanguineitate, affinitate atque familiaritate nobis coniunctos a vitiis purga, virtutibus illustra, pacem et salutem nobis tribue; hostes visibiles, et invisibiles remove, carnalia desideria repelle, aerem salubrem et fertilitatem indulge, amicis et inimicis nostris charitatem largire atque oppidum Lauretanum cum omnibus in eo habitantibus ab omni peste, infideliumque feritate et potentia illaesum conserva, et omnibus fidelibus vivis et defunctis in terra viventium vitam et requiem aeternam concede, et Pontificem nostrum N., protectorem, omnesque Praelatos et cunctum populum Christianum ab omni adversitate custodi, et benedictio tua sit super nos semper. Per Christum Dominum nostrum. Amen

Lord have mercy
Christ have mercy
Lord have mercy

Holy Mary pray for us
Holy Mother of God
Holy Virgin of Virgins

Mother of the living (Gen 3:20)
Mother of fair love (Sir 24:24)
Mother of Holy Hope (Sir 24:24)
Paradise of pleasure (Gen 2:8)
Tree of life (Gen 2:9)
House of wisdom (Prov 9:1)
Gate of heaven (Gen 28:17)
Desire of the eternal hills (Gen 49:26)
City of refuge (Num 35)
Glory of Jerusalem (Jud 15:10)
Sanctuary of God (Ex 15:17)
Tabernacle of the Covenant (Ex 25; Ex 31:7)
Altar of incense (Ex 30:1)
Ladder of Jacob (Gen 28:12)
Mirror without stain (Wis 7:26)
Lily among thorns (Songs 2:2)
Burning bush not consumed (Ex 3:2)
Fleece of Gideon (Judg 6:37-40)
Throne of Solomon
Tower of ivory (Songs 7:4)
Dropping honeycomb (Songs 4:11)
Garden enclosed (Songs 4:12)
Fountain sealed (Songs 4:12)
Well of living waters (Songs 4:15)
Merchant’s ship bringing bread from afar (Prov 31)
Morning Star (Sir 50:6)
Rising Morning (Sir 6:9)
Fair as the moon (Songs 6:9)
Bright as the sun (Songs 6:9)
Army in battle array (Songs 6:3)
Throne of God’s glory (Jer 14:21)

From all dangers, deliver us glorious Virgin

By your saving Conception
By your holy Nativity
By your admirable Annunciation
By your immaculate Purification
By your glorious Assumption

Sinners, we beseech you to hear us

That you would graciously obtain for us true penance
That you would graciously preserve and strengthen the society which is singularly loyally devoted to you
That you would graciously obtain for the holy Church and all Christian people peace and unity
That you would graciously obtain for the faithful departed eternal rest

Mother of God we beseech you to hear us

Lamb of God, who take away the sins of the world, spare us, O Lord.
Lamb of God, who take away the sins of the world, graciously hear us, O Lord
Lamb of God, who take away the sins of the world, have mercy on us.

Pray for us, Holy Mother of God
That we might be made worthy of the promises of Christ

Let us pray Out of your kindness, we beseech you ,O Lord, loose the chains of our sins, and through the intercession of blessed Mary with all your saints, keep us your servants, our benefactors and our dwellings in all holiness; cleanse from sin all those who are joined to us by kindred, affinity and friendship, and adorn with virtues, grant unto us peace and salvation; remove our enemies, visible and invisible; curb our carnal desires; grant us wholesome and fertile air; bestow your charity upon our friends and enemies, and preserve the town of Loreto and with all who dwell in it from all plagues, and the wickedness and power of the infidels; and to all the faithful living and departed, grant life and eternal rest in the land of the living; protect our Pontiff N. and defend all prelates and all the Christian people from all adversity, and let your blessing be evermore upon us. Amen.

Another version of the Scriptural litany is one that was common in the neo-Gallican breviaries of the 18^th and 19^th centuries. The Jansenists reacted against certain material less verifiable and apocryphal in the Roman liturgy by a stringent adherence to Scriptural texts for versicles, responsories and antiphons – even ‘Pray for us Holy Mother of God’ was often replaced by quotation from Psalm 44 – “They shall entreat your face”. This ‘Scriptural Litany’ can be viewed here- this version very conveniently displays the scriptural references for each invocation

I would also like to draw your attention to the beautiful and unique litany (though unlike the above two, all invocations are not drawn from Scripture) that was approved for Peru. It follows the pattern of the litany of saints more closely - thus after enumerating the titles of Our Lady, it invokes her aid against ailments, then mysteries in her life, and then implores her to petition for general needs. The litany is almost wholly Marian since even the Trinitarian and Christological invocations at the beginning and the end have been altered in a Marian direction. It can be read here in Spanish, Portuguese and Latin.