March 28th - Good Friday Morning

Good Friday, Feria VI in Parasceve, is of double rite. On Good Friday morning the altar is bare except for six candlesticks bearing candles of unbleached wax and the altar Cross veiled in black.

The Little Hours are chanted exactly as yesterday morning, the only difference being that Mortem autem crucis is added to Christus factus est and that the altar candles are not lit.

After None the Hebdomadarius and ministers enter choir for the 'Mass of the Pre-Sanctified'. The celebrant wears black stole, maniple and chasuble; the deacon black stole, maniple and folded chasuble; and, the subdeacon black maniple and folded chasuble. The ministers prostrate before the altar (for the time of a Miserere according to the best authors). During this prostration the acolytes spread a single cloth on the altar mensa folded longitudinally back on itself so that at first it does not cover the front part of the mensa. The missal is placed at the Epistle corner. The celebrant and ministers rise and the celebrant kisses the altar and goes to the Epistle corner where he reads a prophecy from Osee whilst this is chanted by a lector in choir. This is followed by a Tract. After the Tract the celebrant, at the altar, chants Oremus, the deacon Flectamus genua and the subdeacon Levate. The celebrant then sings the collect Deus, a quo et Judas. Then, just as at High Mass, the subdeacon removes his folded chasuble and sings an 'Epistle' whilst the celebrant reads it at the altar. A second Tract is then sung. This is followed by the Passion of St. John. This is sung as on Palm Sunday and Tuesday and Wednesday by three Deacons of the Passion. Today they wear black stoles and use uncovered lecterns. Towards the end of the Passion the deacon takes off his chasuble and folds it over his shoulder or dons the 'broad stole'. The ceremonies for the Gospel take place as at High Mass except today no blessing is asked, there is no incense and the acolytes do not carry lights. After Oremus sung by the celebrant the deacon chants Flectamus genua and the subdeacon Levate. After the series of prayers the ministers return to the sedilia where the celebrant and subdeacon remove their chausbles. Meanwhile a violet carpet is laid from the altar steps and a cushion edged with gold and covered by a veil is laid to receive the Cross.

The celebrant and subdeacon stand before the Epistle side of the altar, in plano, facing the people. The deacon takes the altar Cross and brings it to the celebrant. The celebrant unveils the upper portion of the Cross and sings Ecce lignum crucis. The choir responds Venite adoremus and kneels. This is repeated twice until the whole Cross is unveiled and the celebrant is on the footpace at the centre of the altar. The celebrant then carries the Cross to the cushion, then genuflects and returns to the sedilia where he is met by the ministers. The minsisters then take off their maniples and shoes. Meanwhile all other crosses are unveiled, but not the other images. Veneration of the Cross follows with the celebrant making three prostrations before the Cross as he approaches it, then kissing the Cross, genuflecting and returning to his place.

At the sedilia the celebrant resumes his shoes, maniple and chasuble. The deacon and subdeacon then make their Veneration followed by the choir and people. After the unveiling of the Cross it is genuflected to by all in actu functionis and Choir reverences cease until None tomorrow. At the sedilia the ministers read the 'Reproaches' with the celebrant whilst they are sung by the choir. Of note is the use of the Greek Trisagion interolated with Popule meus. The Crucem tuam and then Crux fidelis interpolated with Pange, lingua, gloriosi Lauream. Towards the end of the Veneration acolytes light the altar candles and the candles they will carry. At the end of the Veneration the celebrant gives the Cross to the kneeling deacon who then returns it to the altar. A procession is then formed and goes to the altar of repose where two thuribles have been prepared. The deacon opens the capsula and incense is put on the thuribles but is not blessed. The reserved Sacrament is censed kneeling. The celebrant then puts on the white humeral veil and is given the Sacrament by the deacon. The party then processes back to the choir altar and the superb Vexilla regis is sung. Where resources permit a second subdeacon, in black folded chasuble carries the Processional Cross. In Cathedral and Collegiate Churches eight canons, in black copes, each hold a shaft of the large canopy held over the Sacrament. There is something very striking about the white humeral veil over the black chasuble as can be seen (just about) below:

At the choir altar the deacon takes the chalice from the celebrant and places it on the altar and unties the ribbon. More incense is put on and the Sacrament censed again the ministers kneel. The ministers go up to the altar the Host is slipped onto the paten. Acolytes bring up cruets although water is not blessed and the chalice made as at High Mass. The 'gifts' are then censed as at High Mass and the celebrant washes his hands as at Mass coram Sanctissimo. The celebrant then comes to the centre and says the prayer In spiritu humilitatis then turning to the Gospel side to say Orate, fratres turning back without making a circle. No answer is made. The celebrant then sings the Pater noster in the ferial tone followed by Libera nos. The celebrant then slips the paten under the Host. The Host is then elevated in his right hand whilst the left holds the paten. The Host is then held over the chalice and broken as at Mass. the fraction being placed in the cup. There is neither Pax nor Agnus Dei. The celebrant says Perceptio Corporis tuis, Panem caelestem, Domine non sum dignus and Corpus Domini before consuming the Host and contents of the Chalice. The ablutions follow and the celebrant says Quod ore the ministers reverence the altar and return, in silence, to the sacristy.

Vespers are now chanted to a monotone. The antiphons are the same as yesterday for the psalms but the antiphon on the Magnificat is proper to the day, Cum accepisset acetum. After the repetition of the antiphon Christus factus est, Pater, Miserere and Respice. After Vespers the candles are exstinguished.

Image: Caeremoniale Episoporum. 1651, Google Books

March 27th - Tenebrae for Good Friday

At the usual time Compline is recited on a monotone, as the Little Hours were this morning. The altar candles are not lit. Again its form is absolute simplicity beginning with the Confiteorand the usual psalms (4, 30 vv. 1-6, 90 & 133, Nunc dimittis and then Christus factus est, Miserere and Respice as at the other Hours. At Compline this evening only Christus factus est pro nobis obediens usque ad mortem is said as it is still part of the Office of Mandy Thursday.

Tenebrae for Good Friday follows Compline, or after a short gap. In practice Compline can be chanted in the time it takes to light the altar candles and candles on the Tenebrae hearse. The service of Tenebrae is structurally the same as that sung for Mandy Thursday and the differences will be noted below.

The choir altar is as it was after the stripping this morning with six candlesticks containing candles of unbleached wax with the altar Cross veiled now in black. At Mattins the first antiphon is Astiterunt reges. The psalms are strictly proper: in the first nocturn Pss. 2, 21 & 26. The lessons are again from the Lamentation of Jeremy the Prophet. The lessons are longer than those found in the later editions. The first lesson has the addition of Lamech (Lamed). The second lesson has the addition of Phe, Ain and Sade (vv. 16-18). The third lesson has the addition of three verses of Daleth, vv 10-12 of the third chapter. In the second nocturn Pss. 37, 39 & 53 are sung. The lessons are, as yesterday evening from St. Augustine. These are significantly longer than those found in the later editions with the fourth lesson comprising of the text found in both the fourth and fifth lesson in the later editions. The text found in the sixth lesson is entirely absent from the later books. In the third nocturn Pss. 58, 87 & 93 are sung. The lessons, from St. Paul to the Hebrews, are slightly longer than those found in the post-Clementine books.

Lauds immediately follow Mattins beginning with the antiphon Proprio Filio suo etc. Psalms 50, 142, 62-66, Domine audivi auditionem & 148-149-150. The antiphon on the Benedictus is Posuerunt super caput ejus etc, sung to the same tone as last night and doubled. Exactly the same ceremonies take place as last night. When the Christus factus est is sung Mortem autem crucis is now added.

After Tenebrae in Cathedral and larger churches the Ceremonial Washing of the Altars takes place. The bare mensae are washed with a mixture of water and wine and the surface scoured with brushes and dried with towels whilst Diviserunt and psalm 21 is monotoned. After this service Christus factus est ... Mortem autem crucis is added.

A setting of the Miserere by Victoria.

April 5th - Good Friday Morning - The Mass of the Pre-Sanctified

Good Friday, Feria VI in Parasceve, is of double rite. On Good Friday morning the altar is bare except for six candlesticks bearing candles of unbleached wax and the altar Cross veiled in black.

The Little Hours are chanted exactly as yesterday morning, the only difference being that Mortem autem crucis is added to Christus factus est and the altar candles are not lit.

After None the Hebdomadarius and ministers enter choir for the 'Mass of the Pre-Sanctified'. The celebrant wears black stole, maniple and chasuble; the deacon black stole, maniple and folded chasuble; and, the subdeacon black maniple and folded chasuble. The ministers prostrate before the altar (for the time of a Miserere according to the best authors). During this prostration the acolytes spread a single cloth on the altar mensa folded longitudinally back on itself so that at first it does not cover the front part of the mensa. The missal is placed at the Epistle corner. The celebrant and ministers rise and the celebrant kisses the altar and goes to the Epistle corner where he reads a prophecy from Osee whilst this is chanted by a lector in choir. This is followed by a Tract. After the Tract the celebrant, at the altar, chants Oremus, the deacon Flectamus genua and the subdeacon Levate. The celebrant then sings the collect Deus, a quo et Judas. Then, just as at High Mass, the subdeacon removes his folded chasuble and sings an 'Epistle' whilst the celebrant reads it at the altar. A second Tract is then sung. This is followed by the Passion of St. John. This is sung as on Palm Sunday and Tuesday and Wednesday by three Deacons of the Passion. Today they wear black stoles and use uncovered lecterns. Towards the end of the Passion the deacon takes off his chasuble and folds it over his shoulder or dons the 'broad stole'. The ceremonies for the Gospel take place as at High Mass except today no blessing is asked, there is no incense and the acolytes do not carry lights. After Oremus sung by the celebrant the deacon chants Flectamus genua and the subdeacon Levate. After the series of prayers the ministers return to the sedilia where the celebrant and subdeacon remove their chausbles. Meanwhile a violet carpet is laid from the altar steps and a cushion edged with gold and covered by a veil is laid to receive the Cross.

The celebrant and subdeacon stand before the Epistle side of the altar, in plano, facing the people. The deacon takes the altar Cross and brings it to the celebrant. The celebrant unveils the upper portion of the Cross and sings Ecce lignum crucis. The choir responds Venite adoremus and kneels. This is repeated twice until the whole Cross is unveiled and the celebrant is on the footpace at the centre of the altar. The celebrant then carries the Cross to the cushion, then genuflects and returns to the sedilia where he is met by the ministers. The minsisters then take off their maniples and shoes. Meanwhile all other crosses are unveiled, but not the other images. Veneration of the Cross follows with the celebrant making three prostrations before the Cross as he approaches it, then kissing the Cross, genuflecting and returning to his place.

At the sedilia the celebrant resumes his shoes, maniple and chasuble. The deacon and subdeacon then make their Veneration followed by the choir and people. After the unveiling of the Cross it is genuflected to by all in actu functionis and Choir reverences cease until None tomorrow. At the sedilia the ministers read the 'Reproaches' with the celebrant whilst they are sung by the choir. Of note is the use of the Greek Trisagion interolated with Popule meus. The Crucem tuam and then Crux fidelis interpolated with Pange, lingua, gloriosi Lauream. Towards the end of the Veneration acolytes light the altar candles and the candles they will carry. At the end of the Veneration the celebrant gives the Cross to the kneeling deacon who then returns it to the altar. A procession is then formed and goes to the altar of repose where two thuribles have been prepared. The deacon opens the capsula and incense is put on the thuribles but is not blessed. The reserved Sacrament is censed kneeling. The celebrant then puts on the white humeral veil and is given the Sacrament by the deacon. The party then processes back to the choir altar and the superb Vexilla regis is sung. Where resources permit a second subdeacon, in black folded chasuble carries the Processional Cross. In Cathedral and Collegiate Churches eight canons, in black copes, each hold a shaft of the large canopy held over the Sacrament. There is something very striking about the white humeral veil over the black chasuble as can be seen (just about) below:

At the choir altar the deacon takes the chalice from the celebrant and places it on the altar and unties the ribbon. More incense is put on and the Sacrament censed again the ministers kneel. The ministers go up to the altar the Host is slipped onto the paten. Acolytes bring up cruets although water is not blessed and the chalice made as at High Mass. The 'gifts' are then censed as at High Mass and the celebrant washes his hands as at Mass coram Sanctissimo. The celebrant then comes to the centre and says the prayer In spiritu humilitatis then turning to the Gospel side to say Orate, fratres turning back without making a circle. No answer is made. The celebrant then sings the Pater noster in the ferial tone followed by Libera nos. The celebrant then slips the paten under the Host. The Host is then elevated in his right hand whilst the left holds the paten. The Host is then held over the chalice and broken as at Mass. the fraction being placed in the cup. There is neither Pax nor Agnus Dei. The celebrant says Perceptio Corporis tuis, Panem caelestem, Domine non sum dignus and Corpus Domini before consuming the Host and contents of the Chalice. The ablutions follow and the celebrant says Quod ore the ministers reverence the altar and return, in silence, to the sacristy.

Vespers are now chanted to a monotone. The antiphons are the same as yesterday for the psalms but the antiphon on the Magnificat is proper to the day, Cum accepisset acetum. After the repetition of the antiphon Christus factus est, Pater, Miserere and Respice. After Vespers the candles are exstinguished.

March 30th - Mandy Thursday Evening - Tenebrae of Good Friday

During the late afternoon or early evening of Mandy Thursday Compline is sung followed by Tenebrae . Compline takes the bare form of the other Hours of the Triduum as this morning. Compline begins with the Hebdomadarius reciting the Confiteor followed by rest of the choir responding with Misereatur and then reciting the Confiteor. After Indulgentiam Psalm 4 is recited, without antiphon and without the Lesser Doxology at its conclusion. This is followed by the first six verses of Psalm 30 and Pss. 90 and 133. The Nunc dimittis follows at once, again without antiphon or the Lesser Doxology. After the Canticle the choir kneels and Christus factus est etc is recited, as at the Hours and Vespers this morning, ending with the Miserere and the collect Respice.

The choir altar is not vested and just has six candlesticks containing candles of unbleached wax and the altar cross veiled in black, preferably, or violet. The hearse is set up as it was yesterday evening. The candles on the altar and on the hearse are lit before Tenebrae begins. Mattins begins with the sign of the Cross is made as the cantors intone the first antiphon Astiterunt reges terrae. This is sung in full and then the first psalm Quare fremuerunt gents is intoned by the cantors. The ceremonial is the same as last night. In the first nocturn the psalms are Pss. 2, 21 & 26. 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 Lamed, from the second lesson in the later books, after Caph. The second lesson begins with Mem and continues with Phe, Ain and Sade after Samech. The third lesson begins with Aleph (Cap.3) and, has three verses of Daleth, i.e. vv 10-12. In the second nocturn Pss. 37, 39 & 43 are sung followed by lessons from a treatise of St. Augustine on the psalms. These are significantly longer than those found in the modern books. The fourth lesson contains the text of both the modern fourth and fifth lessons. The fifth lesson has the same text as the modern sixth lesson. The sixth lesson, Ut sagittarent ... quasi non praevise, is entirely absent from the later books. In the third nocturn Pss. 58, 87 & 93 are sung followed by lessons from St. Paul' Epistle to the Hebrews. These are longer than those in the post-Clement books. Most of the third lesson is absent from the later books.

Lauds follow immediately. The psalms sung at Lauds are Pss. 50, 142, 62-66, Domine audive 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. The antiphon on the Benedictus for Good Friday is Posuerunt super caput ejus causam ipsius scriptam: Jesus Nazarenus, Rex Judaeorum. As last night the altar candles are extingished during the singing of the Canticle. The candle from the hearse is hidden. Christus factus est pro nobis obediens usque ad mortem with the addition of the clause Mortem autem crucis. This is followed by a sub-secreto Pater noster and then the Miserere. After the collect Respice the strepitus is made and the choir departs.