The feast of the Most Holy Trinity is a double feast and its liturgical colour is white. Today is also the first Sunday after Pentecost and the Sunday is commemorated at Mass and in the Office. The Octave of Pentecost ended with the celebration of the Ember Saturday Mass after None yesterday.
At first Vespers yesterday afternoon the Office was proper with the antiphons Gloria tibi Trinitas etc sung, doubled, with Pss. 109, 110, 111, 112 and 116. The chapter, O altitudo, and hymn, O lux beata Trinitas, will both be used at Vespers on Saturdays for all the Sundays after Pentecost when the following Office is of the Sunday. The antiphon on the Magnificat, Gratias tibi, Deus etc, and the collect, Omnipotens, were proper to the feast. After the collect of the feast a commemoration was sung of the first Sunday after Pentecost. After Vespers the antiphon Salve Regina was sung for the first time this year.
At Mattins there are three nocturns. The invitatory is proper, Deum verum, unum in Trinitate, et Trinitatm in Unitate, Venite adoremus. The Office hymn is Summae Deus clementiae. In the first nocturn the antiphons Adesto unus Deus etc are sung, doubled, with psalms 8, 18 & 23. The lessons are taken from the sixth chapter of the Prophet Isaiah. These are identical to those found in the 'modern' books. In the second nocturn the antiphons Te invocamus etc are sung, doubled, with psalms 46, 47 & 51. The lessons are taken from the Book of Bishop Fulgentius on faith. The fourth lesson continues with Si enim, sicut et Patris...veraciter Trinitas diceretur. The fifth lesson begins Rursus quidem Trinitas...and continues Per hanc unitatem...totus quoque Spiritus Sanctus in Patre et Filio. The sixth lesson begins Nullus horum and continues past the ending found in the 'modern' editions with three more sentences Sicut ergo...est trium personarum divinitas. In the third nocturn the antiphons Caritas Pater est etc are sung, doubled, with psalms 95, 96 & 97. The lessons are from a homily of St. Gregory Nazianzen. These are again slightly longer than those found in the later editions. The seventh lesson continues Nec extensionem...atque potentiae credimus. The eighth lesson begins Et ideo unum... and continues Sic est Apostolus...per quem omnia et nos per ipsum. The ninth lesson is of the first Sunday after Pentecost, it ends slightly before the version in 'modern' editions with Ego sum panis vivus, qui de caelo descendi? The Te Deum is sung.
At Lauds the antiphons Gloria tibi Trinitas are sung, doubled, with the Dominical psalms 92, 99, 62-66, Benedicite & 148-149-150. The Office hymn is Tu, Trinitatis Unitas. After the collect of the feast commemorations are sung of the first Sunday after Pentecost and of SS Peter, Marcellinus & Erasmus.
At Prime the festal psalms are sung, Pss.53, 118(i) & 118(ii) followed by Quicumque. The Athanasian Creed is sung on all other Sundays of the year when the Office is of the Sunday unlike in the later, reformed, versions of the rite. The Dominical preces are omitted.
Mass is sung after Terce. Before Mass at the sprinkling of lustral water the antiphon Asperges me returns. The Mass is proper, Benedicta sit. The Gloria is sung, the second collect is of the Sunday, the third collect of SS Peter, Marcellinus & Erasmus. The Creed is sung, the common preface is sung and the last Gospel is of the Sunday.
At second Vespers the antiphons Gloria tibi Trinitas etc are sung, doubled, with psalms 109, 110, 111, 112 & 113. The chapter is O altitudo and the Office hymn O lux beata Trinitas. After the collect of the feast a commemoration is sung of the first Sunday after Pentecost. At Compline the Dominical preces are omitted.
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Rubricarius,
ReplyDeleteWhat were the Tridentine rules for resuming an impeded Sunday Mass? I've seen a rubric in the Breviary to the effect that, were the three days between Trinity Sunday and Corpus Christi all feasts, if one was only a simplex, the Office would be of the Feria. I seem to remember seeing something similar for other impeded Sundays that had a set of responsories used for the first time. Would the same apply to the Mass? Was this done for all other impeded Sundays, or just for those with new responsories?
Thomas,
ReplyDeleteThat rubric disappears in BR1602. It appears to be about ensuring the Incipit of the First Book of the Kings and its responsories are said.
Thank you for your reply. Would that have affected the Mass pre-1602? So if Monday and Tuesday were both duplex or semiduplex but Wednesday was simplex, would the Mass be of the feria with a commemoration of the simplex feast since the Office was ferial for the sake of the responsories?
ReplyDeleteWas resuming every impeded Sunday Mass (where possible) a DA change then?
Thomas,
ReplyDeleteI have not, as yet, found any similar rubric in the MR. It would follow, with the example you give, that the Mass be of the feria, but that does not 'feel' right somehow.
Certainly the obsession with resumed Sundays is a feature of DA, even more so with anticipated ones.
Rubricarius,
ReplyDeleteThank you. I had just assumed it would be the case since the Mass is supposed to conform, generally, to the Office. But I understand what you mean about that not 'feeling' right.