March 27th - Mandy Thursday Afternoon - The Mandatum

In the afternoon the Mandatum ceremony takes place. A procession to a suitable place is made with the celebrant vested in violet stole and cope assisted by a deacon in white stole, maniple and dalmatic, and subdeacon in white tunicle and maniple. The ministers make the usual reverences to the altar and the deacon lays the Evangeliarium on the mensa. All follows exactly as for the Gospel at High Mass and the same Gospel that was sung this morning is again proclaimed.

After the Gospel the celebrant removes the violet cope and puts on an apron. The ministers remove their maniples. Meanwhile thirteen Canons or paupers seated on benches remove their shoes and socks. Acolytes take a basin, ewer, towels and a plate bearing coins to the first of them. The celebrant kneels before the Canon, or pauper, and water is poured over their right foot, held by the subdeacon. The deacon passes a towel to the celebrant (with the usual oscula) and the celebrant dries the foot and kisses it. He then gives the pauper a coin who takes it and kisses the celebrant's hand. This process is repeated for all thirteen.

During this the choir sings the antiphon Mandatum novum (the text giving Mandy Thursday its English name). Eight other antiphons are provided including the famous Ubi caritas. After the last pauper's foot has been washed the celebrant and ministers return to the credence where the celebrant washes his hands and resumes the violet cope. They go to the Epistle corner and there the celebrant intones Pater noster (continued in silence), some versicles and the collect Adesto. All then return to the sacristy.

The Roman authors mention that the feet of thirteen paupers are washed and that after the service they are given a good dinner, new clothes and some money.

March 27th - Mandy Thursday Morning

The English name for today, Mandy Thursday (the spelling with a 'u' is relatively modern) derives from one of the key features of the day, the Mandatum, or Washing of Feet. Mandy Thursday is rather composite in its structure with many elements coming together before the celebration of the LORD's Pascha. Mandy Thursday is a Double of the First Class.

Anciently, Mandy Thursday was the day when the public penitents, previously expelled from the church on Ash Wednesday, were reconciled. When there were multiple Masses this day the first was for the reconciliation of the penitents. The rite for reconciliation, in some ways a mirror image of the rite of expulsion in that the penitents were led back into church, can still be found in the Pontificale Romanum. In the morning the Hours of Prime, Terce, Sext and None are chanted in aggregation. The choir altar remains vested as it was yesterday evening for Tenebrae with a violet antependium, lighted candles of unbleached wax and a violet veil on the Cross. The Little Hours take on a special and much simplified form during the Triduum in the Roman rite. The choir enters the sanctuary, seniores ante inferiores, and kneels for Aperi, Domini then rises whilst a Pater noster, Ave Maria and Credo are said on the lips. The usual start of the Hours is omitted, as are antiphons, and Prime begins with the first verse of Psalm 53, Deus, in nomine tuo salvum me fac being intoned by the duty side cantor. The choir Signs itself at the opening words. The psalms are monotoned the verses taken by alternate sides of choir. Gloria Patri is not sung or said during the Triduum. After the last verse of Ps. 53 the choir continues, without break or intonation, with the first stanza of Ps. 118, Beati immaculati, and then with the second stanza Retribue. At the last verse a fall of a tone is made on the last syllable.
The choir kneels and Christus factus est recited as far as ad mortem. A Pater noster is then said by all and the Miserere monotoned in a subdued voice. Other than polyphonic settings that may be sung at Tenebrae the Miserere is never sung at the other Hours of the Triduum but always chanted as above. During the last verse of the Miserere again a fall of a tone is made on the last syllable. The Hebdomadarius then montones the collect Respice, falling a tone at the last syllable of tormentum and then the conclusion is said in silence. The choir rises and says a Pater noster and Ave Maria on their lips. Terce then proceeds as Prime had done the choir Signing at Legem pone mihi. A fall of a tone is made at the end of the third stanza of Ps. 118 and everything repeated as at Prime: Christus factus est, Pater noster, Miserere and collect Respice. Sext and None follow in the same manner.

After None the choir rises and the Hebdomadarius and ministers for Mass go to the sacristy to vest. Meanwhile the choir altar is prepared for Mass. The unbleached candles are changed for ones of lighted bleached wax, a white antependium is laid over the violet one and a white veil placed over the altar Cross. Mass is celebrated in white vestments. Today two Hosts are consecrated and thus placed on the paten before Mass. The organ may be played until the end of the Gloria in excelsis. The psalm Judica me is not said as the Mass is de Tempore. Gloria Patri is not sung at the introit, Nos autem, or at any of the other chants. As the Gloria in excelsis is sung may be rung. There is one collect. The Credo is sung. The preface is of the Cross, the Communicantes, Hanc igitur and Qui pridie are all proper in the Canon. The Agnus Dei is sung as usual but the Pax is not given. When the celebrant has communicated he takes the second Host and places it in a second chalice. The deacon then covers this chalice with a pall then an upside down paten over which is placed a white silk veil which is then secured with a ribbon tied around the stem of the chalice. (If the celebrant is without a deacon the chalice is veiled but the ribbon not tied at this point as tying a ribbon with ones thumb and digit held together is not practical. In this case the tying takes place after the ablutions). Mass now proceeds following the rules coram Sanctissimo - basically no one turns their back to the Sacrament. Holy Communion is distibuted as normal following the Confiteor etc.

After the distribution of Communion Mass continues, Ite, missa est is the dismissal sung by the deacon and the blessing and last Gospel follow their normal course - with the coram Santissimo changes in ceremonial. The ministers reverence the altar at the end of Mass and go to the sedilia where they remove their maniples and the celebrant dons a white cope. The ministers return to the altar, prostrate and kneel on the lowest step. Incense is put on two thuribles but not blessed. The reserved Sacrament is censed. The celebrant is then given a white humeral veil and the deacon presents him with the veiled chalice. A procession is made to the altar of repose whilst Pange, lingua is sung. At the altar of repose a further censing takes place and the veiled chalice is placed inside the capsula.

After due reverence to the Sacrament the ministers of the Mass return to the sacristy to take off their white vestments. However, the rest of the choir return to the choir altar. During the procession and ceremonies at the altar of repose the white veil is removed from the altar Cross, the white frontal removed and the candles exchanged for ones of lighted unbleached wax.
Vespers are begun at once and are again chanted to a monotone or sung where this is the custom. Vespers does have antiphons for today and tomorrow. After a Pater noster and Ave Maria the service starts with the first antiphon, Calicem salutaris. As this is intoned, the choir Signs itself. The antiphon is doubled and the psalm follows. If Vespers are not sung a drop of a tone is made at the end of the last verse of each psalm before the repetition of the antiphon. The psalms of Vespers today, and tomorrow, are Pss. 115, 119, 139, 140 & 141. After the last antiphon has been repeated Christus factus est etc is chanted to a monotone as at the Little Hours. During the Miserere a second priest in white stole removes the Sacrament from the tabernacle (if present) and takes it to the place - not the altar of repose - where it will be reserved until Holy Saturday. This Sacrament is used for sick calls during the Triduum and is not adored.

In Cathedral churches the Holy Oils are consecrated during this, single, Mass. The consecration of the Oils is, of course, associated with the initiation of those who were to be baptised on Holy Saturday and today is the last day the Eucharist is celebrated before the various anointings after baptism.

After Vespers the ministers of Mass return with the priest and deacon vested in violet stoles. The celebrant of the Mass monotones the antiphon Diviserunt sibi which the choir continues followed by Psalm 21. The choir altar (and then other altars if present) are then stripped of cloths, antependia etc leaving only the veiled Cross and candlesticks. The candles and sanctuary lamp are extinguished. Lustral water is removed from the entrances to the church. The brethren retire for their collation.

Image: Caeremoniale Episoporum. 1651, Google Books

March 26th - Spy Wednesday Evening - Tenebrae of Mandy Thursday

During the late afternoon or early evening of Spy Wednesday Compline is sung followed by Tenebrae . At Compline the psalms still have the Lesser Doxology at their conclusion. The Dominical preces are sung and after the conclusion of the Office Ave regina caelorum is said for the last time this year. Tenebrae is Mattins and Lauds, as usual anticipated, of the following liturgical day but the Office of the Triduum shows signs of antiquity and has developed a ceremonial extinguishing of candles that mimetically represent the desertion of the LORD by his disciples and the days of darkness - hence the name. The choir altar retains its violet antependia but the Blessed Sacrament is removed if It is present on the choir altar. The altar cross is veiled in violet and the candlesticks, the plainest set used on Good Friday, have six lighted candles of unbleached wax. In the sanctuary in about the place where the Epistle is sung is placed the Tenebrae hearse. The hearse, for the Roman rite, bears fifteen lighted candles of unbleached wax.

The choir enters, seniores ante inferiores, and take their places and kneel to say Aperi, Domine and the Triple Prayer sub silentio. When the choir rises the sign of the Cross is made as the cantors intone the first antiphon of Mattins, Zelus domus tuae. This is sung in full and then the first psalm Salvum me fac, Deus intoned by the cantors. In the last verse of the psalm, after the asterisk, the tone changes and the psalm ends, regardless of the reciting tone, with a drop of a fourth. The psalms of the first nocturn are Pss. 68, 69 & 70. At the end of the psalm (the Lesser Doxology is omitted for the Triduum) the lowest candle on the Gospel side of the hearse is extinguished. Then the next antiphon is sung with its psalm etc. After the first three psalms there is a versicle and response and then all stand for a silent Pater noster. During the Triduum there are no absolutions and blessings at Mattins. The lessons of the first nocturn are from the Lament of Jeremy the Prophet. These are longer than those found in the post-Clementine books. The first lesson begins with Aleph but continues with the addition of Vau after He. The second lesson begins with Zain and continues with both Jod and Caph after Teth. The third lesson begins with Lamech and, after Nun has the addition of Samech and Ain. A responsory follows each lesson. In the second nocturn, Pss. 71, 72 & 73, the lessons are from a treatise of St. Augustine on the psalms. These are the same as those found in the modern books. In the third nocturn, Pss. 74, 75 & 76, the lessons are from St. Paul to the Corinthians on the foundation of the Holy Eucharist. These are the same as in the post-Clement books. At Tenebrae the Hebdomadarius does not chant the ninth lesson. At the end of Mattins the Tenebrae Hearse has five candles exstinguished on the Gospel side and four on the Epistle side with six remaining candles still burning.

Lauds follow immediately. The psalms sung at Lauds are Pss. 50, 89, 62-66, Cantemus Domino and 148-149-150. After each psalm of Lauds a further candle is extinguished so that after the last psalm only the candle on the summit of the hearse is still alight. After the last antiphon is repeated a versicle and response follow. Then the antiphon on the Benedictus is intoned, for Mandy Thursday this is Traditor autem dedit eis signum, dicens: Quem osculatus fuero, ispe est, tenete eum. The concept of the betrayal of Judas is key to the day. The plainsong for the Benedictus is the haunting tone 1g. During the last six verses of the canticle each of the altar candles is exstinguished beginning with the outside candle on the Gospel side. All other lamps in the church are now also extinguished. During the repetition of the antiphon the MC takes the candle from the hearse and places it on the mensa at the Epistle corner of the altar. All kneel and the choir now sings Christus factus est pro nobis obediens usque ad mortem. During this antiphon the MC hides the lit candle behind the altar. A Pater noster is now said in a low voice by all and then psalm 50, the Miserere is chanted in a subdued voice. This has been adapted by many composers into polyphonic masterpieces, perhaps the most famous being by Allegri. The Miserere is of course part of the ferial preces of Vespers. After the Miserere the collect Respice is chanted by the Hebdomadarius, still kneeling. Then a strepitus, is made. After the strepitus the MC brings forth the candle and returns this symbol of the light of Christ to the top of the hearse. It either remains there, or is extinguished or, what seems the better practice, is taken by the MC ahead the procession as the choir retires.

Image: Caeremoniale Episoporum. 1651, Google Books

April 4th - Mandy Thursday Afternoon - The Mandatum

In the afternoon the Mandatum ceremony takes place. A procession to a suitable place is made with the celebrant vested in violet stole and cope assisted by a deacon in white stole, maniple and dalmatic, and subdeacon in white tunicle and maniple. The ministers make the usual reverences to the altar and the deacon lays the Evangeliarium on the mensa. All follows exactly as for the Gospel at High Mass and the same Gospel that was sung this morning is again proclaimed.

After the Gospel the celebrant removes the violet cope and puts on an apron. The ministers remove their maniples. Meanwhile thirteen men seated on benches remove their shoes and socks. Acolytes take a basin, ewer, towels and a plate bearing coins to the first man. The celebrant kneels before the man and water is poured over his right foot, held by the subdeacon. The deacon passes a towel to the celebrant (with the usual oscula) and the celebrant dries the man's foot and kisses it. He then gives the man a coin who takes it and kisses the celebrant's hand. This process is repeated for all thirteen men.

During this the choir sings the antiphon Mandatum novum (the text giving Mandy Thursday its English name). Eight other antiphons are provided including the famous Ubi caritas. After the last man's foot is washed the celebrant and ministers return to the credence where the celebrant washes his hands and resumes the violet cope. They go to the Epistle corner and there the celebrant intones Pater noster (continued in silence), some versicles and the collect Adesto. All then return to the sacristy.

The Roman authors mention that the feet of thirteen paupers are washed and that after the service they are given a good dinner, new clothes and some money.

April 4th - Mandy Thursday Morning

The English name for today, Mandy Thursday (the spelling with a 'u' is relatively modern) derives from one of the key features of the day, the Mandatum, or Washing of Feet. Mandy Thursday is rather composite in its structure with many elements coming together before the celebration of the LORD's Pascha. Mandy Thursday is a Double of the First Class.
Anciently, Mandy Thursday was the day when the public penitents, previously expelled from the church on Ash Wednesday, were reconciled. When there were multiple Masses this day the first was for the reconciliation of the penitents. The rite for reconciliation, in some ways a mirror image of the rite of expulsion in that the penitents were led back into church, can still be found in the Pontificale Romanum. In the morning the Hours of Prime, Terce, Sext and None are chanted in aggregation. The choir altar remains vested as it was yesterday evening for Tenebrae with a violet antependium, lighted candles of unbleached wax and a violet veil on the Cross. The Little Hours take on a special and much simplified form during the Triduum in the Roman rite.
The choir enters the sanctuary, seniores ante inferiores, and kneels for Aperi, Domini then rises whilst a Pater noster, Ave Maria and Credo are said on the lips. The usual start of the Hours is omitted, as are antiphons, and Prime begins with the first verse of Psalm 53, Deus, in nomine tuo salvum me fac being intoned by the duty side cantor. The choir Signs itself at the opening words. The psalms are monotoned the verses taken by alternate sides of choir. Gloria Patri is not sung or said during the Triduum. After the last verse of Ps. 53 the choir continues, without break or intonation, with the first stanza of Ps. 118, Beati immaculati, and then with the second stanza Retribue. At the last verse a fall of a tone is made on the last syllable.
The choir kneels and Christus factus est recited as far as ad mortem. A Pater noster is then said by all and the Miserere monotoned in a subdued voice. Other than polyphonic settings that may be sung at Tenebrae the Miserere is never sung at the other Hours of the Triduum but always chanted as above. During the last verse of the Miserere again a fall of a tone is made on the last syllable. The Hebdomadarius then montones the collect Respice, falling a tone at the last syllable of tormentum and then the conclusion is said in silence.
The choir rises and says a Pater noster and Ave Maria on their lips. Terce then proceeds as Prime had done the choir Signing at Legem pone mihi. A fall of a tone is made at the end of the third stanza of Ps. 118 and everything repeated as at Prime: Christus factus est, Pater noster, Miserere and collect Respice. Sext and None follow in the same manner.
After None the choir rises and the Hebdomadarius and ministers for Mass go to the sacristy to vest. Meanwhile the choir altar is prepared for Mass. The unbleached candles are changed for ones of lighted bleached wax, a white antependium is laid over the violet one and a white veil placed over the altar Cross.
Mass is celebrated in white vestments. Today two Hosts are consecrated and thus placed on the paten before Mass. The organ may be played until the end of the Gloria in excelsis. The psalm Judica me is not said as the Mass is de Tempore. Gloria Patri is not sung at the introit, Nos autem, or at any of the other chants. As the Gloria in excelsis is sung may be rung. There is one collect. The Credo is sung. The preface is of the Cross, the Communicantes, Hanc igitur and Qui pridie are all proper in the Canon. The Agnus Dei is sung as usual but the Pax is not given.
When the celebrant has communicated he takes the second Host and places it in a second chalice. The deacon then covers this chalice with a pall then an upside down paten over which is placed a white silk veil which is then secured with a ribbon tied around the stem of the chalice. (If the celebrant is without a deacon the chalice is veiled but the ribbon not tied at this point as tying a ribbon with ones thumb and digit held together is not practical. In this case the tying takes place after the ablutions). Mass now proceeds following the rules coram Sanctissimo - basically no one turns their back to the Sacrament. Holy Communion is distibuted as normal following the Confiteor etc.
After the distribution of Communion Mass continues, Ite, missa est is the dismissal sung by the deacon and the blessing and last Gospel follow their normal course - with the coram Santissimo changes in ceremonial. The ministers reverence the altar at the end of Mass and go to the sedilia where they remove their maniples and the celebrant dons a white cope. The ministers return to the altar, prostrate and kneel on the lowest step. Incense is put on two thuribles but not blessed. The reserved Sacrament is censed. The celebrant is then given a white humeral veil and the deacon presents him with the veiled chalice. A procession is made to the altar of repose whilst Pange, lingua is sung. At the altar of repose a further censing takes place and the veiled chalice is placed inside the capsula.
After due reverence to the Sacrament the ministers of the Mass return to the sacristy to take off their white vestments. However, the rest of the choir return to the choir altar. During the procession and ceremonies at the altar of repose the white veil is removed from the altar Cross, the white frontal removed and the candles exchanged for ones of lighted unbleached wax.
Vespers are begun at once and are again chanted to a monotone or sung where this is the custom. Vespers does have antiphons for today and tomorrow. After a Pater noster and Ave Maria the service starts with the first antiphon, Calicem salutaris. As this is intoned, the choir Signs itself. The antiphon is doubled and the psalm follows. If Vespers are not sung a drop of a tone is made at the end of the last verse of each psalm before the repetition of the antiphon. The psalms of Vespers today, and tomorrow, are Pss. 115, 119, 139, 140 & 141. After the last antiphon has been repeated Christus factus est etc is chanted to a monotone as at the Little Hours. During the Miserere a second priest in white stole removes the Sacrament from the tabernacle (if present) and takes it to the place - not the altar of repose - where it will be reserved until Holy Saturday. This Sacrament is used for sick calls during the Triduum and is not adored.
In Cathedral churches the Holy Oils are consecrated during this, single, Mass. The consecration of the Oils is, of course, associated with the initiation of those who were to be baptised on Holy Saturday and today is the last day the Eucharist is celebrated before the various anointings after baptism.
After Vespers the ministers of Mass return with the priest and deacon in vested in violet stoles. The celebrant of the Mass monotones the antiphon Diviserunt sibi which the choir continues followed by Psalm 21. The choir altar (and then other altars if present) are then stripped of cloths, antependia etc leaving only the veiled Cross and candlesticks. The candles and sanctuary lamp are extinguished. Lustral water is removed from the entrances to the church. The brethren retire for their collation.

April 3rd - Spy Wednesday Evening - Tenebrae of Mandy Thursday

During the late afternoon of Spy Wednesday Compline is sung followed by Tenebrae . At Compline the psalms still have the Lesser Doxology at their conclusion. The Dominical preces are sung and after the conclusion of the Office Ave regina caelorum is said for the last time this year. Tenebrae is Mattins and Lauds, as usual anticipated, of the following liturgical day but the Office of the Triduum shows signs of antiquity and has developed a ceremonial extinguishing of candles that mimetically represent the desertion of the LORD by his disciples and the days of darkness - hence the name. The choir altar retains its violet antependia but the Blessed Sacrament is removed if It is present on the choir altar. The altar cross is veiled in violet and the candlesticks, the plainest set used on Good Friday, have six lighted candles of unbleached wax. In the sanctuary in about the place where the Epistle is sung is placed the Tenebrae hearse. The hearse, for the Roman rite, bears fifteen lighted candles of unbleached wax.

The choir enters, seniores ante inferiores, and take their places and kneel to say Aperi, Domine and the Triple Prayer sub silentio. When the choir rises the sign of the Cross is made as the cantors intone the first antiphon of Mattins, Zelus domus tuae. This is sung in full and then the first psalm Salvum me fac, Deus intoned by the cantors. In the last verse of the psalm, after the asterisk, the tone changes and the psalm ends, regardless of the reciting tone, with a drop of a fourth. The psalms of the first nocturn are Pss. 68, 69 & 70. At the end of the psalm (the Lesser Doxology is omitted for the Triduum) the lowest candle on the Gospel side of the hearse is extinguished. Then the next antiphon is sung with its psalm etc. After the first three psalms there is a versicle and response and then all stand for a silent Pater noster. During the Triduum there are no absolutions and blessings at Mattins. The lessons of the first nocturn are from the Lament of Jeremy the Prophet. These are longer than those found in the post-Clement books. The first lesson begins with Aleph but continues with the addition of Vau after He. The second lesson begins with Zain and continues with both Jod and Caph after Teth. The third lesson begins with Lamech and, after Nun has the addition of Samech and Ain. A responsory follows each lesson. In the second nocturn, Pss. 71, 72 & 73, the lessons are from a treatise of St. Augustine on the psalms. These are the same as those found in the modern books. In the third nocturn, Pss. 74, 75 & 76, the lessons are from St. Paul to the Corinthians on the foundation of the Holy Eucharist. These are the same as in the post-Clement books. At Tenebrae the Hebdomadarius does not chant the ninth lesson. At the end of Mattins the Tenebrae Hearse has five candles exstinguished on the Gospel side and four on the Epistle side with six remaining candles still burning.

Lauds follow immediately. The psalms sung at Lauds are Pss. 50, 89, 62-66, Cantemus Domino and 148-149-150. After each psalm of Lauds a further candle is extinguished so that after the last psalm only the candle on the summit of the hearse is still alight. After the last antiphon is repeated a versicle and response follow. Then the antiphon on the Benedictus is intoned, for Mandy Thursday this is Traditor autem dedit eis signum, dicens: Quem osculatus fuero, ispe est, tenete eum. The concept of the betrayal of Judas is key to the day. The plainsong for the Benedictus is the haunting tone 1g. During the last six verses each of the altar candles is exstinguished beginning with the outside candle on the Gospel side. All other lamps in the church are now also extinguished. During the repetition of the antiphon the MC takes the candle from the hearse and places it on the mensa at the Epistle corner of the altar. All kneel and the choir now sings Christus factus est pro nobis obediens usque ad mortem. During this antiphon the MC hides the lit candle behind the altar. A Pater noster is now said in a low voice by all and then psalm 50, the Miserere is chanted in a subdued voice. This has been adapted by many composers into polyphonic masterpieces, perhaps the most famous being by Allegri. The Miserere is of course part of the ferial preces of Vespers. After the Miserere the collect Respice is chanted by the Hebdomadarius, still kneeling. Then a strepitus, is made. After the strepitus the MC brings forth the candle and returns this symbol of the light of Christ to the top of the hearse. It either remains there, or is extinguished or, what seems the better practice, is taken by the MC ahead the procession as the choir retires.

April 18th - Spy Wednesday Evening - Tenebrae of Mandy Thursday

During the late afternoon of Spy Wednesday Compline is sung followed by Tenebrae. At Compline the psalms still have the Lesser Doxology at their conclusion. The Dominical preces are sung and after the conclusion of the Office Ave regina caelorum is said for the last time this year. Tenebrae is Mattins and Lauds, as usual anticipated, of the following liturgical day but the Office of the Triduum shows signs of antiquity and has developed a ceremonial extinguishing of candles that mimetically represent the desertion of the LORD by his disciples and the days of darkness - hence the name. The choir altar is vested in violet antependia and the Blessed Sacrament removed if It is present on the choir altar. The altar cross is veiled in violet and the candlesticks, the plainest set used on Good Friday, have six lighted candles of unbleached wax. In the sanctuary in about the place where the Epistle is sung is placed the Tenebrae hearse. The hearse, for the Roman rite, bears fifteen lighted candles of unbleached wax.

The choir enters, seniores ante inferiores, and take their places and kneel to say Aperi, Domine and the Triple Prayer sub silentio. When the choir rises the sign of the Cross is made as the cantors intone the first antiphon of Mattins, Zelus domus tuae. This is sung in full and then the first psalm Salvum me fac, Deus intoned by the cantors. In the last verse of the psalm, after the asterisk, the tone changes and the psalm ends, regardless of the reciting tone, with a drop of a fourth. The psalms of the first nocturn are Pss. 68, 69 & 70. At the end of the psalm (the Lesser Doxology is omitted for the Triduum) the lowest candle on the Gospel side of the hearse is extinguished. Then the next antiphon is sung with its psalm etc. After the first three psalms there is a versicle and response and then all stand for a silent Pater noster. During the Triduum there are no absolutions and blessings at Mattins. The lessons of the first nocturn are from the Lament of Jeremy the Prophet. These are longer than those found in the post-Clement books. The first lesson begins with Aleph but continues with the addition of Vau after He. The second lesson begins with Zain and continues with both Jod and Caph after Teth. The third lesson begins with Lamech and, after Nun has the addition of Samech and Ain. A responsory follows each lesson. In the second nocturn, Pss. 71, 72 & 73, the lessons are from a treatise of St. Augustine on the psalms. These are the same as those found in the modern books. In the third nocturn, Pss. 74, 75 & 76, the lessons are from St. Paul to the Corinthians on the foundation of the Holy Eucharist. These are the same as in the post-Clement books. At Tenebrae the Hebdomadarius does not chant the ninth lesson. At the end of Mattins the Tenebrae Hearse has five candles exstinguished on the Gospel side and four on the Epistle side with six remaining candles still burning.

Lauds follow immediately. The psalms sung at Lauds are Pss. 50, 89, 62-66, Cantemus Domino and 148-149-150. After each psalm of Lauds a further candle is extinguished so that after the last psalm only the candle on the summit of the hearse is still alight. After the last antiphon is repeated a versicle and response follow. Then the antiphon on the Benedictus is intoned, for Mandy Thursday this is Traditor autem dedit eis signum, dicens: Quem osculatus fuero, ispe est, tenete eum. The concept of the betrayal of Judas is key to the day. The plainsong for the Benedictus is the haunting tone 1g. During the last six verses each of the altar candles is exstinguished beginning with the outside candle on the Gospel side. All other lamps in the church are now also extinguished. During the repetition of the antiphon the MC takes the candle from the hearse and places it on the mensa at the Epistle corner of the altar. All kneel and the choir now sings Christus factus est pro nobis obediens usque ad mortem. During this antiphon the MC hides the lit candle behind the altar. A Pater noster is now said in a low voice by all and then psalm 50, the Miserere is chanted in a subdued voice. This has been adapted by many composers into polyphonic masterpieces, perhaps the most famous being by Allegri. The Miserere is of course part of the ferial preces of Vespers. After the Miserere the collect Respice is chanted by the Hebdomadarius, still kneeling. Then a strepitus, is made. After the strepitus the MC brings forth the candle and returns this symbol of the light of Christ to the top of the hearse. It either remains there, or is extinguished or, what seems the better practice, is taken by the MC ahead the procession as the choir retires.

Image: Pontifical Tenebrae from the Caeremonale Episcoporum of 1600 facsimile edition.

March 29th - Spy Wednesday - Tenebrae of Mandy Thursday

During the late afternoon of Spy Wednesday Compline is sung followed by Tenebrae . At Compline the psalms still have the Lesser Doxology at their conclusion. The Dominical preces are sung and after the conclusion of the Office Ave regina caelorum is said for the last time this year. Tenebrae is Mattins and Lauds, as usual anticipated, of the following liturgical day but the Office of the Triduum shows signs of antiquity and has developed a ceremonial extinguishing of candles that mimetically represent the desertion of the LORD by his disciples and the days of darkness - hence the name. The choir altar is vested in violet antependia and the Blessed Sacrament removed if It is present on the choir altar. The altar cross is veiled in violet and the candlesticks, the plainest set used on Good Friday, have six lighted candles of unbleached wax. In the sanctuary in about the place where the Epistle is sung is placed the Tenebrae hearse. The hearse, for the Roman rite, bears fifteen lighted candles of unbleached wax.

The choir enters, seniores ante inferiores, and take their places and kneel to say Aperi, Domine and the Triple Prayer sub silentio. When the choir rises the sign of the Cross is made as the cantors intone the first antiphon of Mattins, Zelus domus tuae. This is sung in full and then the first psalm Salvum me fac, Deus intoned by the cantors. In the last verse of the psalm, after the asterisk, the tone changes and the psalm ends, regardless of the reciting tone, with a drop of a fourth. The psalms of the first nocturn are Pss. 68, 69 & 70. At the end of the psalm (the Lesser Doxology is omitted for the Triduum) the lowest candle on the Gospel side of the hearse is extinguished. Then the next antiphon is sung with its psalm etc. After the first three psalms there is a versicle and response and then all stand for a silent Pater noster. During the Triduum there are no absolutions and blessings at Mattins. The lessons of the first nocturn are from the Lament of Jeremy the Prophet. These are longer than those found in the post-Clement books. The first lesson begins with Aleph but continues with the addition of Vau after He. The second lesson begins with Zain and continues with both Jod and Caph after Teth. The third lesson begins with Lamech and, after Nun has the addition of Samech and Ain. A responsory follows each lesson. In the second nocturn, Pss. 71, 72 & 73, the lessons are from a treatise of St. Augustine on the psalms. These are the same as those found in the modern books. In the third nocturn, Pss. 74, 75 & 76, the lessons are from St. Paul to the Corinthians on the foundation of the Holy Eucharist. These are the same as in the post-Clement books. At Tenebrae the Hebdomadarius does not chant the ninth lesson. At the end of Mattins the Tenebrae Hearse has five candles exstinguished on the Gospel side and four on the Epistle side with six remaining candles still burning.

Lauds follow immediately. The psalms sung at Lauds are Pss. 50, 89, 62-66, Cantemus Domino and 148-149-150. After each psalm of Lauds a further candle is extinguished so that after the last psalm only the candle on the summit of the hearse is still alight. After the last antiphon is repeated a versicle and response follow. Then the antiphon on the Benedictus is intoned, for Mandy Thursday this is Traditor autem dedit eis signum, dicens: Quem osculatus fuero, ispe est, tenete eum. The concept of the betrayal of Judas is key to the day. The plainsong for the Benedictus is the haunting tone 1g. During the last six verses each of the altar candles is exstinguished beginning with the outside candle on the Gospel side. All other lamps in the church are now also extinguished. During the repetition of the antiphon the MC takes the candle from the hearse and places it on the mensa at the Epistle corner of the altar. All kneel and the choir now sings Christus factus est pro nobis obediens usque ad mortem. During this antiphon the MC hides the lit candle behind the altar. A Pater noster is now said in a low voice by all and then psalm 50, the Miserere is chanted in a subdued voice. This has been adapted by many composers into polyphonic masterpieces, perhaps the most famous being by Allegri. The Miserere is of course part of the ferial preces of Vespers. After the Miserere the collect Respice is chanted by the Hebdomadarius, still kneeling. Then a strepitus, is made. After the strepitus the MC brings forth the candle and returns this symbol of the light of Christ to the top of the hearse. It either remains there, or is extinguished or, what seems the better practice, is taken by the MC ahead the procession as the choir retires.