Trivia Thread

[Ann M]

PS. The page is titled General Rubics.

 

[Paul S]

Ah, yes, that page. I also have it bookmarked. I think it's actually geared more towards the Anglican liturgy, but it seems to fit with my St Andrews Missal quite well, although some 1962 elements are creeping in. The 1962 Missal has almost no octaves or vigils, some of which dated back to the seventh century or earlier.

That was a quick answer.

And it prompts another question: What's so special about December 17 to 23?

 

[Ann M]

On the weekdays of Advent from 17 December to 24 December, during the octave of Christmas, and on the weekdays of Lent, apart from Ash Wednesday and in Holy Week, the priest celebrates the Mass of the day; but he may take the opening prayer from a memorial listed in the General Roman Calendar for that day, except on Ash Wednesday and during Holy Week.

during Advent there are many liturgical references to Mary besides the Solemnity of December 8, which is a joint celebration of the Immaculate Conception of Mary, of the basic preparation (cf. Is. 11:1, 10) for the coming of the Savior and of the happy beginning of the Church without spot or wrinkle. [11] Such liturgical references are found especially on the days from December 17 to 24, and more particularly on the Sunday before Christmas, which recalls the ancient prophecies concerning the Virgin Mother and the Messiah [12] and includes readings from the Gospel concerning the imminent birth of Christ and His precursor. [13]

4. In this way the faithful, living in the liturgy the spirit of Advent, by thinking about the inexpressible love with which the Virgin Mother awaited her Son, [14] are invited to take her as a model and to prepare themselves to meet the Savior who is to come. They must be "vigilant in prayer and joyful in ... praise." [15] We would also remark that the Advent liturgy, by linking the awaiting of the Messiah and the awaiting of the glorious return of Christ with the admirable commemoration of His Mother, presents a happy balance in worship. This balance can be taken as a norm for preventing any tendency (as has happened at times in certain forms of popular piety) to separate devotion to the Blessed Virgin from its necessary point of reference - Christ. It also ensures that this season, as liturgy experts have noted, should be considered as a time particularly suited to devotion to the Mother of the Lord. This is an orientation that we confirm and which we hope to see accepted and followed everywhere.

 

[Paul S]

You're close, I think. I've never quite seen this as centred on Mary, but more on Our Lord.

There's something special said on these eight days. There's even a hymn based on it.

 

[Ann M]

Are we getting closer?

O Come, O Come, Emmanuel

Version 1

Words: Veni, Veni, Emanuel (the "O" Antiphons), Authorship Unknown, 8th Century Latin;
Translated from Latin to English by John Mason Neale
in Mediaeval Hymns and Sequences, 1851.
Neale's original translation began, "Draw nigh, draw nigh, Emmanuel."
Neale only translated 5 of the 7 Antiphons.

Music: "Veni Emmanuel," 15th Century French Plain Song melody,
Arranged and harmonized by Thomas Helmore in
Hymnal Noted, Part II (London: 1854).
Based on a 15th Century French Processional
(Some sources give a Gregorian, 8th Century origin.)
MIDI / Noteworthy Composer
Melody Only: MIDI / Noteworthy Composer / PDF

Alternate Music: "St. Petersburg," Dimitri S. Bortniansky
MIDI / Noteworthy Composer / Sheet Music
"Veni Emmanuel," Charles F. Gounod (1818-1893)
MIDI / Noteworthy Composer / PDF

Meter: 88 88 88

1. O come, O come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here
Until the Son of God appear.

Refrain
Rejoice! Rejoice! Emmanuel [1]
Shall come to thee, O Israel.

2. O come, Thou Rod of Jesse, free [2]
Thine own from Satan's tyranny;
From depths of hell Thy people save,
And give them victory over the grave. Refrain

3. O come, Thou Day-spring, come and cheer
Our spirits by Thine advent here;
And drive away the shades of night
And pierce the clouds and bring us light! [2a] Refrain

4. O come, Thou Key of David, come,
And open wide our heavenly home;
Make safe the way that leads on high,
And close the path to misery. Refrain

5. O come, O come, Thou Lord of might, [3]
Who to Thy tribes on Sinai's height
In ancient times once gave the law [4]
In cloud, and majesty, and awe. RefrainNotes:

1. Or: 'Immanuel' Return

2. Or: O come, Thou 'Branch' of Jesse, free Return

2a. Or: 'Disperse the gloomy clouds of night
And death's dark shadows put to flight!' Return

3. Or: O come, O come, 'Great' Lord of might, Return

4. Or: In ancient times 'did’st' give the Law Return

Alternate Second Verse, Translator Unknown:
2. O come, Thou Root of Jesse's tree,
An ensign of Thy people be;
Before Thee rulers silent fall;
All peoples on Thy mercy call.

Alternate Second Verse, Translator Unknown:
O come, thou Rod of Jesse’s stem
From every foe deliver them
That trust thy mighty power to save,
And give them victory o’er the grave.

Alternate Second Verse, Translator Unknown:
O come, thou Branch of Jesse’s Tree
Free them from Satan’s tyranny
That trust thy mighty power to save,
And give them Victory o’er the grave.

Alternate Third Verse, Translator Unknown
O come, Thou Day-spring, come and cheer
Our spirits by Thine advent here;
Disperse the gloomy clouds of night,
And death’s dark shadow put to flight

Alternate Third Verse, Translator Unknown:
3. O come, O Dayspring, come and cheer
Our spirits by thine advent here
And drive away the shades of night
And pierce the clouds and bring us light

Alternate Third Verse, Translator Unknown:
3. O come, thou Day-spring from on high,
And cheer us by thy drawing night;
Disperse the gloomy clouds of night,
And death’s dark shadow put to flight

Alternate Fifth Verse, Translator Unknown
O come, O come, Thou Lord of Might,
Who once, from Sinai’s flaming height
Didst give the trembling tribes Thy law
In cloud, and majesty, and awe.

Alternate Fifth Verse (or Additional Verse) by Henry Sloane Coffin, 1916:
5. O come, desire of nations, bind
All peoples in one heart and mind;
Bid envy, strife and quarrels cease;
Fill all the world with heaven’s peace.

Alternate Fifth Verse (or Additional Verse); Translator Unknown:
5. O come, Desire of nations, bind
In one the hearts of all mankind;
Bid Thou our sad divisions cease,
And be Thyself our King of Peace.

Additional Verse, Translator Unknown:
O come, Thou Wisdom from on high,
Who orderest all things mightily; [or: And order all things, far and nigh;]
To us the path of knowledge show,
And teach us in her ways to go. [or: And cause us in her ways to go.]Notes:
O Come, O Come Emmanuel

"Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel."
Isaiah 7:14

This Advent hymn, written in 1851 by the Rev. John Mason Neale (1818-66), was based on one of the oldest of Christian prayers – referred to as the "O" Antiphons (also the "Great" Antiphons and "The Seven O’s").

The prayer was originally recited as a part of the evening prayers of the Catholic Church in the Octave before Christmas (from 16 to 23 December, omitting St. Thomas’ Day, December 21, but after the Reformation from 17 to 23 December). It was sung in a series of seven short stanzas, each section praising the coming of the Savior by a different name, and one verse sung or chanted each evening (as opposed to being sung together as a separate hymn, at least initially). [A]

By once source, on December 17th, the Abbot would intone the first Antiphon. On successive nights, each principal officer of the monastery would take his turn with another of the Antiphons. After the service, the officer was expected to provide some sort of treat, usually edible, for all the monks.

The antiphons date back at least to the reign of Charlemagne (771-814), and there is an English poem based on them by Cynewuff (c. 8oo). One source stated that Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. The usage of the "O Antiphons" was so prevalent in monasteries that the phrases, "Keep your O" and "The Great O Antiphons" were common parlance.

More verses were added to the original seven, including one for Christmas Day. However, it is clear that the seven were designed as a group, since their initial letters, ignoring the 'O', spell out the reverse acrostic 'SARCORE'--'ero cras', 'I shall be [with you] tomorrow."

According to some sources, by the 12th or 13th century, five of the verses had been put together to form the verses of a single hymn, with the refrain "Gaude, gaude, Emmanuel nascetur pro te, Israel" ("Rejoice! Rejoice! Emmanuel; Shall come to thee, O Israel").

The earliest known written source of the "O" Antiphons was a Latin version in an Appendix of Psalteriolum Cantionum Catholicarum, (Cologne, 1710, from the Tridentine rite). As early as the 12th or 13th century, but no later than the eighteenth century, the hymn was cut down to five stanzas, with an added refrain (There was no refrain in the original Latin chant). In 1851, it was translated by and published in Rev. John Mason Neale’s Hymni Ecclesiae (some sources state Medieval Hymns). The original title was "Draw nigh, draw nigh! Immanuel"; it was revised and published in 1854 in Neale and Thomas Helmore’s second edition of Hymnal Noted with the more familiar "O Come, O Come Emmanuel." "Emmanuel" (or "Immanuel") is the name of the Messiah as prophesied by the Old Testament prophet, Isaiah (see Isaiah 7:14, quoted in Matthew 1:23).

Thomas Alexander Lacey (1853-1931) translated another version with all seven verses, which first appeared in The English Hymnal 1906). There were additional translations by John Henry Newman (1801-90) and Henry Sloane Coffin (1877-1954).

The origins of the tune had been in some doubt. In an 1881 Thomas Helmore stated that the source was a French missal and that Neale had copied the tune. H. Jenner refuted this in 1909 in a letter in which he stated that the hymn and tune came from a manuscript presented to Helmore which his father, Bishop Jenner, who had copied it in 1853 from a manuscript in the Lisbon library. Subsequent searches of that library failed to locate the document. However, in 1966 Mary Berry (then Mother Thomas More) discovered the tune in a French manuscript at Paris’ Bibliotheque Nationale; the tune was to a processional for a community of fifteenth-century French Franciscan nuns living in Lisbon, Portugal.

The seven antiphons, upon which Neale based his translation, were sung at Vespers of the Liturgy of the Hours before and after the Magnificat from December 17 to 23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil. Each stanza addressed the Messiah with one of his titles, and close with petitions appropriate to the title. They are, in their original order:

* "O Sapientia, quae ex ore altissimi..." (O Wisdom from on high...)
* "O Adonai et dux domus Israel..." (O Lord and leader of the house of Israel...)
* "O Radix Jesse qui stas in signum populorum..." (O Root of Jesse who stood as a standard of the people...)
* "O Clavis David et sceptrum domus..." (O Key of David and scepter of our home...)
* "O Oriens, splendor lucis aeternae..." (O Dayspring, splendor of eternal light...)
* "O Rex gentium et desideratus..." (O longed-for King of the nations...)
* "O Emmanuel, rex et legifer noster..." (O Emmanuel, our king and law-giver...)

*

The Antiphons

December 17: "O Sapientia..." (O Wisdom)

O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem fortiter, suaviterque disponens omnia: veni ad docendum nos viam prudentiae.

O WISDOM, who came from the mouth of the Most High, reaching from end to end and ordering all things mightily and sweetly: COME, and teach us the way of prudence. Amen.

"The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord." (Isaiah 11:2-3), and "Wonderful is His counsel and great is His wisdom." (Isaiah 28:29). See also Proverbs 1:20; 8; 9 and I Corinthians 1:30

Veni, O Sapientia,
Quae hic disponis omnia,
Veni, viam prudentiae
Ut doceas et gloriae.

O come, O Wisdom from on high,
Who madest all in earth and sky,
Creating man from dust and clay:
To us reveal Salvation’s way.

December 18: "O Adonai..." (O Lord and Ruler of the House of Israel)

O Adonai, et dux domus Israel, qui Moysi in igne flammae rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento.

O LORD AND RULER of the House of Israel, who appeared to Moses in the flame of the burning bush and gave him the law on Sinai: COME, and redeem us with outstretched arms. Amen.

"But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips." (Isaiah 11:4-5); and "Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us." (Isaiah 33:22). See also Exodus 3; Micah 5:2; Matthew 2:6

Veni, Veni, Adonai,
Qui populo in Sinai
Legem dedisti vertice
In maiestate gloriae.

O come, O come, thou Lord of might,
Who to Thy tribes on Sinai's height
In ancient times didst give the law
In cloud, and majesty, and awe.

December 19: "O Radix Jesse..." (O Root of Jesse)

O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur; veni ad liberandum nos, iam noli tardere.

O ROOT OF JESSE, which stands for an ensign of the people, before whom the kings keep silence and unto whom the Gentiles shall make supplication: COME, to deliver us, and tarry not. Amen.

"But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom." (Isaiah 11:1), and A 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." (Isaiah 11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1). See also Romans 15:12; Revelation 5:5.

Veni, O Jesse Virgula,
Ex hostis tuos ungula,
De spectu tuos tartari
Educ et antro barathri..

O come, O Rod of Jesse free,
Thine own from Satan's tyranny;
From depths of hell Thy people save,
And give them victory o'er the graveDecember 20: "O Clavis David..." (O Key of David):

O Clavis David, et sceptrum domus Israel: qui aperis, et nemo claudit; claudis, et nemo aperit: veni et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.

O KEY OF DAVID, and Sceptre of the House of Israel, who opens and no man shuts, who shuts and no man opens: COME, and bring forth the captive from his prison, he who sits in darkness and in the shadow of death. Amen.

"I will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open." (Isaiah 22:22), and "His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever." (Isaiah 9:6). See also Revelation 3:7

Veni, Clavis Davidica,
regna reclude caelica,
fac iter tutum superum,
et claude vias inferum.

O come, thou Key of David, come,
And open wide our heavenly home;
Make safe the way that leads on high,
And close the path to misery.

December 21: "O Oriens..." (O Dawn of the East (Dayspring)

O Oriens, splendor lucis aeternae, et sol justitiae: veni, et illumina sedentis in tenebris, et umbra mortis.

O DAWN OF THE EAST, brightness of light eternal, and Sun of Justice: COME, and enlighten those who sit in darkness and in the shadow of death. Amen.

"The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown." (Isaiah 9:1). See also Luke 1:78, 79; Malachi 4:2

Veni, Veni O Oriens,
Solare nos adveniens,
Noctis depelle nebulas,
Dirasque mortis tenebras..

O come, Thou Dayspring, come and cheer,
Our spirits by Thine advent here;
And drive away the shades of night,
And pierce the clouds, and bring us light!

December 22: "O Rex..." (O King of the Gentiles (Nations)

O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unem: veni, et salva hominem, quem de limo formasti.

O KING OF THE GENTILES and their desired One, the Cornerstone that makes both one: COME, and deliver man, whom you formed out of the dust of the earth. Amen.

"For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace." (Isaiah 9:5), and "He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again." (Isaiah 2:4). See also Revelation 15:3; Psalm 118:22; Isaiah 28:16; Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; Ephesians 2:20; I Peter 2:6

Veni, Veni, Rex Gentium,
Veni, Redemptor omnium,
Ut salvas tuos famulos
Peccati sibi conscios..

O come, Desire of nations, show
Thy Kingly rein n earth below;
Thou Corner-stone, uniting all,
Restore the ruin of our fall.

December 23:"O Emmanuel..."

O Emmanuel, Rex et legisfer noster, expectatio gentium, et Salvator erum: veni ad salvandum nos, Domine Deus noster.

O EMMANUEL, God with us, Our King and Lawgiver, the expected of the nations and their Saviour: COME to save us, O Lord our God. Amen.

"The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel." (Isaiah 7:14). See also Isaiah 8:8; Matthew 1:23; Haggai 2:7 (KJV)

VENI Veni, Emmanuel
Captivum solve Israel,
Qui gemit in exsilio,
Privatus Dei Filio.

O come, o come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here,
Until the Son of God appear."Emmanuel" means "God is with us."

William Studwell, in Best-Loved Christmas Carols (p. 80, 2000) gives a different Biblical citation to some of the verses.

Musical verses from "O Come, O Come, Emmanuel," words translated by John M. Neale (from O. Hartwig, ed., The Wartburg Hymnal (Chicago: Wartburg Publishing House, 1918). The version translated in 1906 by Thomas Alexander Lacey is used for O Sapientia (O Come, Thou Wisdom) and O Rex Gentium (O come, Desire of Nations).

Today most hymnbooks use just five of the original statements addressed to the anticipated Messiah, primarily based on the John Mason Neale translation. The English Hymnal (1906) and The New English Hymnal (1986) both contain the 1906 translation by Thomas Alexander Lacey. In some hymnals, the Emmanuel verse is both the first and last verse.

For more information about the O Antiphons, including graphical representations, see The Antiphons of Advent by Jeanne Kun.

Additional Notes:

A. Some service books contained eight antiphons, and the Sarum Breviary had nine antiphons. Return

B. The Magnificat (The Canticle of the Blessed Virgin), Luke 1:46-55:

My soul magnifies the Lord,
And my spirit rejoices in God My Saviour;
Because he has regarded the lowliness of his handmaid;
for, behold, henceforth all generations shall call me blessed;
Because he who is mighty has done great things for me,
and holy is his name;
And his mercy is from generation to generation
on those who fear him.
He has shown might with his arm,
he has scattered the proud in the conceit of their heart.
He has put down the mighty from their thrones,
and has exalted the lowly.
He has filled the hungry with all good things,
and the rich he has sent away empty.
He has given help to Israel, his servant,
mindful of his mercy –
Even as he spoke to our fathers --
to Abraham and to his posterity forever.
Glory be to the Father.

 

[Paul S]

You found the O Antiphons.

Sapientiatide (named for the first antiphon, O Sapientia, the season-within-a-season from December 17 to 23, is, along with Passontide, one of my favourite parts of the liturgical year.

The O Antiphons are said in full before and after the Magnificat at Vespers, except on the Feast of St. Thomas. The O Antiphon is then part of the commemoration of the feria.

As you mentioned, the hymn Veni, Veni, Emmanuel is based on the O Antiphons.

 

[Paul S]

Next question:

Name all the days which had Collects said at Vespers today (March 17, 2005), in the traditional Breviary.

And name the hymn which is said at Vespers, Matins, and Lauds of this Friday's Office. I love this hymn.

 

[Ann M]

Okay Paul,

First we need to have an educational session on Collects.



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Collect

The name now used only for short prayers before the Epistle in the Mass, which occur again at Lauds, Terce, Sext, None, and Vespers. The word collecta corresponds to the Greek synaxis. It is a noun, a late form for collectio (so missa for missio, oblata for oblatio, ascensa, in the Gelasian Sacramentary, for ascensio, etc.). The original meaning seems to have been this: it was used for the service held at a certain church on the days when there was a station somewhere else. The people gathered together and became a "collection" at this first church; after certain prayers had been said they went in procession to the station-church. Just before they started the celebrant said a prayer, the oratio ad collectam (ad collectionem populi); the name would then be the same as oratio super populum, a title that still remains in our Missal, in Lent for instance after the Post-Communion. This prayer, the collect, would be repeated at the beginning of the Mass at the station itself (Bona, Rer. liturg., II, 5).

The present rule about the collects is this: on doubles only one collect is said (that of the feast), unless any other feast be commemorated, or the pope or bishop order an oratio imperata. The imperata is, moreover, omitted on doubles of the first class, Palm Sunday, Maundy Thursday, the eves of Christmas, Easter, and Whitsunday, in Requiems, and solemn votive Masses. On doubles of the second class it is left out in high and sung Masses, and may be said at the others or not, at the celebrant's discretion. For a very grave cause an imperata may be ordered to be said always, even on these occasions. It always comes last (De Herdt, I, 72). The collect of the Blessed Sacrament, to be said when it is exposed, and that for the pope or bishop on the anniversary of their election, coronation, or consecration, are particular cases of imperatæ. The rules for commemoration of feasts, octaves, ember days, and ferias of Advent and Lent are given in the rubrics of the Missal (Rubr. Gen., VII; cf. De Herdt, I, 70-71). On semi-doubles, Sundays, and days within an octave, three collects must be said; but on Passion Sunday, on Sundays within an octave and throughout the octaves of Easter and Whitsunday there are only two (Rubr. Gen., IX; De Herdt, I, 75, where the rules for these collects will found). But in these cases the number may be greater, if there are commemorations. On simples, ferias, and in Requiems and (not solemn) votive Masses, the celebrant may also add collects, as he chooses, provided the total number be an uneven one and do not exceed seven (Rubr. Gen., IX, 12; De Herdt, I, 83).

The rule about the uneven numbers, on which the S. Congr. Rit, has insisted several times (2 December, 1684; 2 September, 1741; 30 June, 1896), is a curious one. The limit of seven prevents the Mass from being too long. In any case the collect of the day always comes first. It has Oremus before it and the long conclusion (Per Dominum, etc.). The second collect has a second Oremus, and all that follow are joined together without intermediate ending nor Oremus till the last, which again has the long conclusion. This separates the collect of the day from the others and gives it a special dignity, as a remnant of the old principle that it alone should be said. The conclusions of the collects vary according to their form and references (Rubr. Gen., IX, 17). The people (choir or server answer Amen. During the conclusions the celebrant folds his hands and bows towards the cross at the words Dominum nostrum Jesum Christum. It should be noted that the great majority of the collects are addressed to God the Father (so all the old ones; the common form is to begin: Deus, qui); a few later ones (as on Corpus Christi, for example) are addressed to God the Son, none to the Holy Ghost. At low Mass collects are said aloud so that they can be heard by the people, at high (or sung) Mass they are sung to the festive tone on doubles, semi-doubles, and Sundays. On simples, ferias, and in Masses for the dead, they have the simple ferial tone (entirely on one note, fa). The rules of the tones, with examples, are in the "Cæremoniale Episcoporum" I, xxvii.

Now we can go looking for the answer.

 

[Paul S]

That would be it.

In the new Mass, they've renamed it "opening prayer" or some such thing, but it's the prayer said by the priest after the Gloria (or penitential rite, if no Gloria) and before the readings. It usually ends We ask this through Christ our Lord. Amen.

In both rites, they're also said in the Office.

 

[Ann M]

And name the hymn which is said at Vespers, Matins, and Lauds of this Friday's Office. I love this hymn.

I keep coming up with this hymn for this Friday-

The Akathist Hymn
to the Blessed Virgin Mary Eastern Catholic Devotion

To Our Blessed Lady, The Blessed Virgin, Mary Mother of Our Lord, Our True God, and Savior, Jesus Christ!

[The entire service is either sung or chanted, preferably sung, to traditional melodies. If the melodies are unknown, a chanting 'recto tono' will suffice, though much of the grandeur will be lost. Tone Seven is recommended for beginners.]

[PRIEST]: - Blessed is Our God, Always, Now and Forevermore. Amen

[CANTOR]: - O heavenly King, Comforter, Spirit of Truth, You are everywhere present and fit all things. Treasury of Blessings,and Giver of Life, come and dwell within us, cleanse us of all stain, and save our souls, O Gracious One!

- Holy God, Holy and Mighty, Holy and Immortal one, have mercy on us. (Three times)

[PRIEST]: - Blessed is Our God, Always, Now and Forevermore. Amen

[CANTOR]: - O heavenly King, Comforter, Spirit of Truth, You are everywhere present and fit all things. Treasury of Blessings, and Giver of Life, come and dwell within us, cleanse us of all stain, and save our souls, O Gracious One!

- Holy God, Holy and Mighty, Holy and Immortal one, have mercy on us. (Three times)

[During the Easter time, CHRIST IS RISEN is substituted for "Holy God," and sung three times]

- O Most Holy Trinity, Have Mercy on us! O Lord, Cleanse us of our sins! O Master, forgive our transgressions! O Holy One, come to us and heal our infirmities for your Name's sake!

- Lord, Have Mercy. (Three times)

- Glory be to the Father + and to the Son, and to the Holy Spirit, now and ever, and forever, Amen.

- Our Father who art in Heaven, hallowed be Thy Name, Thy Kingdom come, Thy will be done, on earth as it is in Heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.
For Thine is the kingdom and the power and the glory, Father +, Son, and Holy Spirit, now and ever and forever. Amen. - Let us pray to the Lord.

[Response]: Lord, have mercy!

Preamble

[Priest or Cantor:] As soon as the angel had received his command, he hastened to Joseph's house and said to the ever-virgin: "Behold, heaven was brought down to earth when the Word Himself was fully contained in you! Now that I see Him in your womb, taking a servant's form, I cry out to you in wonder: Hail, O Bride and Maiden ever-pure!"

First Chant
[PRIEST]: An Archangel was sent from heaven to greet the Mother of God, and as he saw you assuming a body at the sound of his bodiless voice, O Lord, he stood rapt in amazement and cried out to her in these words:

[The priest will sing the versicles, to each of which set the people will respond by singing "Hail, O Bride and Maiden ever-pure" after each of the praises.]

Hail, O you, through whom Joy will shine forth!
Hail, O you, through whom the curse will disappear!
Hail, O Restoration of the Fallen Adam!
Hail, O Redemption of the Tears of Eve!
Hail, O Peak above the reach of human thought!
Hail, O Depth even beyond the sight of angels!
Hail, O you who have become a Kingly Throne!
Hail, O you who carry Him Who Carries All!
Hail, O Star who manifest the Sun!
Hail, O Womb of the Divine Incarnation!
Hail, O you through whom creation is renewed!
Hail, O you through whom the Creator becomes a Babe!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

Knowing that she was a virgin, the blessed one courageously answered the angel: "Your surprising words seem hard for my mind to accept: how can you speak of a birth that is to come from a conception without seed? And why do you cry, Alleluia?"

[RESPONSE]: Alleluia!



SECOND CHANT

[PRIEST]: Trying to grasp the meaning of this mystery, the Virgin asked the holy messenger: "How is it possible that a son be born from a virginal womb? Tell me." And he answered her with awe, crying out in these words:

Hail, O hidden Sense of the Ineffable Plan!
Hail, O Belief in Silence That Must Be!
Hail, O Forecast of the Marvels of Christ!
Hail, O Fountainhead of truths concerning Him!
Hail, Celestial Ladder, by whom God came down!
Hail, O Bridge leading earthly ones to heaven!
Hail, O Wonder, ever-thrilling to the angels!
Hail, O Wound, ever-hurting to the demons!
Hail, O you who gave birth to Light ineffably!
Hail, O you who told no one how it was done!
Hail, O you who surpass the wisdom of the wise!
Hail, O you who enlighten faithful minds!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

When the power of the Most High overshadowed the one who had never known the nuptial bed, her fruitful womb conceived, and she became for all a delicious field: for those who wished to reap salvation by singing "ALLELUIA!"

[RESPONSE]: Alleluia!



THIRD CHANT

[PRIEST]: Pregnant with God, the Virgin hastened to Elizabeth, her unborn child rejoiced, immediately knowing her embrace. Bouncing and singing, he cried out to the Mother of God:

Hail, O Tendril whose Bud shall not wilt!
Hail, O Soil whose Fruit shall not perish!
Hail, O Tender of mankind's loving Tender!
Hail, O Gardener of the Gardener of Life!
Hail, O Earth who yielded abundant mercies!
Hail, O Table full-laden with appeasement!
Hail, for you have greened anew the pastures of delight!
Hail, for you have prepared a haven for the souls!
Hail, acceptable Incense of Prayer!
Hail, Expiation of the whole universe!
Hail, O you Favor of God to mortal men!
Hail, O you Trust of mortals before God!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

Filled with a storm of contradictory thoughts, the wise Joseph was greatly disturbed: until then, he had seen you a virgin, and now he suspected you of secret guilt, all-blameless one! Learning that your conception was of the Holy Spirit, he cried out: "Alleluia!"

[RESPONSE]: Alleluia!



FOURTH CHANT

[PRIEST]: The Shepherds heard the angels singing hymns of praise to the Coming of Christ in the Flesh. And running to Him as to a shepherd, they saw Him as a spotless lamb, grazing at Mary's breast. They sang a hymn to her and said:

Hail, O Mother of Lamb and Shepherd!
Hail, O Fold of rational sheep!
Hail, O Protection against unseen foes!
Hail, O Key to the Doors of Paradise!
Hail, for the heavenly rejoice with the earth!
Hail, for the earthly meet the heavens in song!
Hail, the Unsilenced Voice of the Apostles!
Hail, the Undaunted Might of Martyrs!
Hail, O Steadfast Foundation of Faith!
Hail, O Shining Emblem of Grace!
Hail, O you through whom death was despoiled!
Hail, O you through whom we were clothed with glory!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

When they saw the Star moved by God, the Magi followed its glittering light. Using it as a beacon, they found through it the Mighty King, and reaching the One Beyond All Reach, they rejoiced and cried out to Him: "Alleluia!"

[RESPONSE]: Alleluia!



FIFTH CHANT

[PRIEST]: The Sons of Chaldaea saw in the Virgin's hands the One whose hands had fashioned men: and acknowledging Him as the Master, although He had taken the form of a servant, they hastened to honor Him with their gifts and cried out to the Blessed One:

Hail, O Mother of the Star Without Setting!
Hail, O Radiance of the Mystical Day!
Hail, O you who quenched the flame of error!
Hail, O Light of those who search the Trinity!
Hail, O you who unthroned the Enemy of Men!
Hail, O you who showed forth Christ the Lord, Lover of Mankind!
Hail, O you who cleansed us from the stain of pagan worship!
Hail, O you who saved us from the mire of evil deeds!
Hail, O you who made cease the cult of fire!
Hail, O you who dispelled the flames of Passion;
Hail, O you who guide the faithful toward wisdom!
Hail, O you, Delight of all the Nations!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

The Magi, become God-bearing heralds, returned to Babylon, conforming to your command, announcing You, the Christ, to all, and leaving Herod as a fool who did not know how to sing: "Alleluia!"

[RESPONSE]: Alleluia!



SIXTH CHANT

[PRIEST]: Illuminating Egypt with the Light of Truth, you cast away the darkness of error. For the idols, unable to stand your might, fell down, and those who had been delivered from them cried out to the Mother of God:

Hail, O Resurrection of mankind!
Hail, O Downfall of the Demons!
Hail, O you who crushed the error of deceit!
Hail, O you who exposed the fraud of idols!
Hail, O Sea who drowned the symbolic Pharaon!
Hail, O Rock who quenched those who thirst for Life!
Hail, O Pillar of Fire who guided those in darkness!
Hail, O Shelter of the World, wider than the clouds!
Hail, O Food who took the place of Manna!
Hail, O Handmaid of holy delight!
Hail, O Land of the promised good!
Hail, O you who flow with milk and honey!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

As Simeon was about to leave the present deceitful world, You were entrusted to him as an infant, but You made Yourself known to him as the perfect God. Wherefore he marveled at your wisdom beyond words, and cried out: "Alleluia!"

[RESPONSE]: Alleluia!



SEVENTH CHANT

[PRIEST]: The Creator displayed a new creation to us who had come from Him: He came forth from a womb that had received no seed, and He left it intact as it had been, so that at the sight of this marvel, we would sing to her and cry out:

Hail, O Blossom of Incorruption!
Hail, O Crown of Self-mastery!
Hail, O you who shone forth as a Sign of Resurrection!
Hail, O you who displayed the Life of Angels!
Hail, Fruitful Tree from whom believers feed!
Hail, Shady Glen where many are sheltered!
Hail, O you who have born the Guide of the Lost!
Hail, Source of Life to the captives' Release!
Hail, O you who unsettled even the Just Judge!
Hail, Indulgence of many who have fallen!
Hail, O Stole for those who lack freedom to speak!
Hail, O Tenderness who exceed all desire!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

Now that we have seen this strange birth, let us estrange ourselves from the world and turn our minds to heaven: indeed, it is for this that the God Most High appeared on earth as a lowly man, desiring to draw up to heaven those who cry out to Him: "Alleluia!"

[RESPONSE]: Alleluia!



EIGHTH CHANT

[PRIEST]: While fully present amid those below, the uncircumscribed Word was in no way absent from those above: for what happened was a divine condescension, and not a moving from one place to another: and it was a birth from a Virgin inspired by God, who heard these words:

Hail, O Space of the Spaceless God!
Hail, O Gate of the Sublime Mystery!
Hail, O Message unsure to men without faith!
Hail, O Glory most certain to those who believe!
Hail, O Sacred Chariot of the One above the Cherubim!
Hail, Perfect Dwelling of the One above the Seraphim!
Hail, O you who reconciled opposites!
Hail, O you who combined maidenhood and motherhood!
Hail, O you through whom transgression was erased;
Hail, O you through whom Paradise was opened!
Hail, O Key to the Kingdom of Christ!
Hail, O Hope for the Ages of Bliss!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

The whole order of the Angels marveled at the great work of your becoming a man: for they saw the One Inaccessible as God become a Man accessible to all, living with us and hearing us cry out: "Alleluia!"

[RESPONSE]: Alleluia!



NINTH CHANT

[PRIEST]: O Mother of God, we see the best of speakers become as mute as fish in your regard, for they could not explain how you could give birth while remaining a virgin. As for us, while marveling at the mystery, we cry out to you with faith:

Hail, O Container of God's Wisdom!
Hail, O Treasury of His Providence!
Hail, O Reproof of foolish philosophers!
Hail, O Confusion of speechless wise men!
Hail, for you perplexed the inquisitive minds!
Hail, for you dried up the inventors of myths!
Hail, for you ripped the Athenians' meshes!
Hail, for you filled the Fishermen's nets!
Hail, O Retriever from the Abyss of Ignorance!
Hail, O Lamplight of Knowledge to many!
Hail, O Ship for those who seek Salvation!
Hail, O Harbor for the Sailors of Life!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

Desiring to save the world, the Creator of All came down to it of His own will. Being at the same time our Shepherd and our God, He appeared among us. And so the like called upon the like, and as God He heard: "Alleluia!"

[RESPONSE]: Alleluia!



TENTH CHANT

[PRIEST]: O Virgin Mother of God, you are the strength of Virgins and of all those who have recourse to you. For the Maker of heaven and earth covered you with His shadow, O Pure One, and came to dwell in your womb, and taught us all to cry out to you:

Hail, O Pillar of Virginity!
Hail, O Gateway of Salvation!
Hail, O Principle of the New Creation!
Hail, O Dispenser of God's bounties!
Hail, for you restored those born in shame!
Hail, for you gave sense to those who had lost it!
Hail, O you who stopped the corruptor of minds!
Hail, O you who bore the Sower of Chastity!
Hail, Holy Chamber of virginal wedlock!
Hail, O you who join the faithful with God!
Hail, O gracious Foster-Mother of virgins!
Hail, O Bridesmaid of holy souls!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

Every hymn falls short when it attempts to sing the multitude of your mercies: we could sing to You as many songs as there are grains of sand, O Holy King, without ever doing anything worthy of what You have given to those who cry out to You: Alleluia!

[RESPONSE]: Alleluia!



ELEVENTH CHANT

[PRIEST]: We see the holy Virgin as a brilliant luminary enlightening those who live in darkness; for having kindled the immaterial Light, she leads men to the knowledge of God and fills their minds with radiance, so that she is worthily praised in these words:

Hail, O Beam of the Mystical Son;
Hail, O radiance of the Light without setting!
Hail, Lightning-Flash that brightens the souls;
Hail, Thunder-Clap that strikes down the foes!
Hail, for you have raised the many-lighted Star;
Hail, for you have opened the many-coursed Stream!
Hail, O you who traced the living Model of the Pool;
Hail, O you who erased the stain of sin!
Hail, flowing Water that cleanses the conscience;
Hail, Holy Vessel overflowing with joy!
Hail, O Fragrance of the sweetness of Christ;
Hail, O Life of the Mystical Banquet!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

Because He wished to grant release from all the ancient debts, the One who pays men's dues came down Himself to those who had spurned His grace; He tore up their obligations, and heard from all of them this cry: "Alleluia!"

[RESPONSE]: Alleluia!



TWELFTH CHANT

[PRIEST]: By singing praise to your maternity, we all exalt you as a spiritual temple, Mother of God! For the One Who Dwelt Within Your Womb, the Lord Who Holds All Things in His Hands, sanctified you, glorified you, and taught all men to sing to you:

Hail, O Tabernacle of God the Word!
Hail, O Holy One, more holy than the saints!
Hail, O Ark that the Spirit has gilded!
Hail, Inexhaustible Treasure of Life!
Hail, Precious Crown of rightful authorities!
Hail, Sacred Glory of reverent priests!
Hail, Unshakable Tower of the Church!
Hail, Unbreachable Wall of the Kingdom!
Hail, O you through whom the trophies are raised!
Hail, O you through whom the enemies are routed!
Hail, O healing of my body!
Hail, O salvation of my soul!
Hail, O Bride and Maiden ever-pure!

[RESPONSE]: Hail, O Bride and Maiden ever-pure!

KONTAKION (Priest or Cantor)

O Mother worthy of all praise, you who have given birth to the Word, the Holiest of the Holy, accept this present offering, deliver all men from every affliction, and save from the future punishment those who cry out to you: "Alleluia!"

[RESPONSE]: Alleluia!



[PRIEST]: Gabriel was rapt in amazement as he beheld your virginity and the splendor of your purity, O Mother of God, and he cried out to you: "By what name shall I call you? I am bewildered; I am lost! I shall greet you as I was commanded to do: 'Hail, O Woman full of Grace!'"



DISMISSAL



[PRIEST]:

- Glory to You, O Christ, Our God and our Hope: Glory be to You!

[RESPONSE]: Glory be to the Father, +, and to the Son, and to the Holy Spirit, now and ever, and forever Amen. Lord, Have Mercy! Lord, Have Mercy! Give the Blessing!

[PRIEST]: May Christ our True God (If a Sunday or the Easter Season: Who is risen from the dead) Have mercy on us and save us, through the prayers of His most pure Mother and of all the Holy, Glorious, and Illustrious Apostles, through the prayers of S.t (N) whose memory we celebrate today, and of all the saints, for He is gracious and loves mankind!

[RESPONSE]: AMEN!

 

[Paul S]

Beautiful liturgy, but that's Byzantine, not Roman.

If you figure out what feast is today, you might be able to guess the hymn.

 

[Ann M]

The Feast Day is the easy part!

March 18, 2005
St. Cyril of Jerusalem
(315?-386)



Problems in the Church today are minor compared with the reverberations of the Arian heresy that denied the divinity of Christ. Cyril was to be caught up in the controversy, accused (later) of Arianism by St. Jerome, and ultimately vindicated both by the men of his own time and by being declared a Doctor of the Church in 1822. Raised in Jerusalem, well-educated, especially in the Scriptures, he was ordained a priest by the bishop of Jerusalem and given the task of catechizing during Lent those preparing for Baptism and during the Easter season the newly baptized. His Catecheses remain valuable as examples of the ritual and theology of the Church in the mid-fourth century.

There are conflicting reports about the circumstances of his becoming bishop of Jerusalem. It is certain that he was validly consecrated by bishops of the province. Since one of them was an Arian, Acacius, it may have been expected that his “cooperation” would follow. Conflict soon rose between Cyril and Acacius, bishop of the rival nearby see of Caesarea. Cyril was summoned to a council, accused of insubordination and of selling Church property to relieve the poor. Probably, however, a theological difference was also involved. He was condemned, driven from Jerusalem, and later vindicated, not without some association and help of Semi-Arians. Half his episcopate was spent in exile (his first experience was repeated twice). He finally returned to find Jerusalem torn with heresy, schism and strife, and wracked with crime. Even St. Gregory of Nyssa, sent to help, left in despair.

They both went to the (second ecumenical) Council of Constantinople, where the amended form of the Nicene Creed was promulgated. Cyril accepted the word consubstantial (that is, of Christ and the Father). Some said it was an act of repentance, but the bishops of the Council praised him as a champion of orthodoxy against the Arians. Though not friendly with the greatest defender of orthodoxy against the Arians, Cyril may be counted among those whom Athanasius called “brothers, who mean what we mean, and differ only about the word [consubstantial].”

Comment:

Those who imagine that the lives of saints are simple and placid, untouched by the vulgar breath of controversy, are rudely shocked by history. Yet it should be no surprise that saints, indeed all Christians, will experience the same difficulties as their Master. The definition of truth is an endless, complex pursuit, and good men and women have suffered the pain of both controversy and error. Intellectual, emotional and political roadblocks may slow up people like Cyril for a time. But their lives taken as a whole are monuments to honesty and courage.

Quote:

“It is not only among us, who are marked with the name of Christ, that the dignity of faith is great; all the business of the world, even of those outside the Church, is accomplished by faith. By faith, marriage laws join in union persons who were strangers to one another. By faith, agriculture is sustained; for a man does not endure the toil involved unless he believes he will reap a harvest. By faith, seafaring men, entrusting themselves to a tiny wooden craft, exchange the solid element of the land for the unstable motion of the waves. Not only among us does this hold true but also, as I have said, among those outside the fold. For though they do not accept the Scriptures but advance certain doctrines of their own, yet even these they receive on faith” (Catechesis V).

 

[Paul S]

March 18 is the feast day of St. Cyril, but not this year.

 

[Ann M]

Hmmmm.....maybe

Feasts of the Seven Sorrows of the Blessed Virgin Mary

There are two such days:

* Friday before Palm Sunday, major double;
* third Sunday in September double of the second class.

The object of these feats is the spiritual martyrdom of the Mother of God and her compassion with the sufferings of her Divine Son.

In which case I would assume the hymn that you're talking about is "Ave Maria"

 

[Ann M]

Name all the days which had Collects said at Vespers today (March 17, 2005), in the traditional Breviary.

Okay, the Rubics tell us that it must be less than 7 and an uneven number, so that leaves 1, 3 or 5 days. Now I assume a collect cannot be said today for Sunday, so that leaves 1 or 3 days, so I'm going to take a wild guess at 3 days - Thursday, Wednesday & Tuesday.

 

[Paul S]

Hmmmm.....maybe

Feasts of the Seven Sorrows of the Blessed Virgin Mary

There are two such days:

* Friday before Palm Sunday, major double;
* third Sunday in September double of the second class.

The object of these feats is the spiritual martyrdom of the Mother of God and her compassion with the sufferings of her Divine Son.

In which case I would assume the hymn that you're talking about is "Ave Maria"

Nope. But you answered Stabat Mater in the other thread, which is correct. It's today's Sequence, one of the few days of the year when a Sequence is used.

The second feast is no longer on the third Sunday in September, but on September 15, the day after the Exaltation of the Cross and a week after the Nativity of Our Lady.

 

[Paul S]

Okay, the Rubics tell us that it must be less than 7 and an uneven number, so that leaves 1, 3 or 5 days. Now I assume a collect cannot be said today for Sunday, so that leaves 1 or 3 days, so I'm going to take a wild guess at 3 days - Thursday, Wednesday & Tuesday.

The rubrics are a bit different for Mass than for the Office. At Mass, before 1962, the priest would say the Collect of the day, any commemorations, and then could add various collects, such as one for the Pope, or in honour of Mary, or for the union of all Christians. There's a lot of them in the back of the Missal.

In the Office, the collect of the day is first said, followed by any commemorations. At Vespers yesterday, there were four collects. Which ones?

And remember why a day is commemorated - that might help.

 

[Ann M]

Found this, still looking.....

Vespers (Evening Prayer)

O God, come to my aid.
O Lord, make haste to help me.
Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.

A suitable hymn may be inserted at this point.
Psalm 112 (113)
Praise of the Lord's name
Praise, servants of the Lord, praise the name of the Lord.
Let the Lord’s name be blessed, now and for ever.
From the sun’s rising to its setting, the Lord’s name is to be praised.

The Lord is high over all peoples, his glory is above the heavens.
Who is like the Lord our God, who lives on high,
who bends down to watch over heaven and earth?

He raises the weak from the ground, the poor from the dunghill,
raises them among the princes, the princes of his people.

He gives the barren woman a household,
makes her the happy mother of children.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.
Psalm 145 (146)
The blessedness of those who hope in the Lord
Praise the Lord, my soul. I will praise the Lord all my life, make music to my God as long as I exist.

Do not trust in princes to save you, they are only sons of men.
One day their breath will leave them, they will return to the ground; on that day perish all their plans.

Happy the one whose help is the God of Jacob, whose hope is in the Lord his God,
who made heaven and earth and all that is in them,
who keeps faith for ever, who gives justice to the oppressed, who gives food to the hungry.

The Lord frees prisoners, he gives light to the blind, he raises the fallen.
The Lord loves the upright, cares for strangers, sustains orphans and widows; but the wicked he sends astray.

The Lord will reign for all ages, your God, O Sion, from generation to generation.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.
Canticle Ephesians 1
God the Saviour
Blessed be God, the Father of our Lord Jesus Christ,
who has blessed us, in Christ, with every spiritual blessing in heaven.

In love, he chose us before the creation of the world,
to be holy and spotless in his sight.

He predestined us to be his adopted children through Jesus Christ,
simply because it pleased him to do so.

This he did for the praise of the glory of his grace,
of his free gift of us to his Beloved,

in whose blood we have gained redemption,
and the forgiveness of our sins.

This he did according to the riches of his grace,
which he gave us in abundance,

with all wisdom and discernment,
revealing to us the mysteries of his will,
because it pleased him to do so.

In this action he has planned, in the fulfilment of time,
to bring all things together in Christ,
from the heavens and from the earth.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.
A short Bible reading and responsory may follow here.
Canticle Magnificat
My soul rejoices in the Lord
My soul proclaims the greatness of the Lord,
and my spirit rejoices in God, my salvation.
For he has shown me such favour –
me, his lowly handmaiden.
Now all generations will call me blessed,
because the mighty one has done great things for me.
His name is holy,
his mercy lasts for generation after generation
for those who revere him.

He has put forth his strength:
he has scattered the proud and conceited,
torn princes from their thrones;
but lifted up the lowly.
He has filled the hungry with good things;
the rich he has sent away empty.

He has come to the help of his servant Israel,
he has remembered his mercy as he promised to our fathers,
to Abraham and his children for ever.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.
Prayers and Intercessions ?

The Lord Jesus sanctified his people with his own blood. We pray to him:
- Take pity on your people, Lord.
You are our redeemer and we believe in you. Through your Passion, make us more able to mortify our bodies; support us in our struggles against evil and adversity; and strengthen us with a firmer hope,
make us eager to celebrate your resurrection.
You have given Christians the gift of prophecy. Let them use it to spread news of you everywhere:
give them burning faith, hope, and charity, to confirm the story they have to tell.
Give your strength to all the afflicted,
and make us fulfil our duty of care to them.
Teach the faithful in adversity to share in your passion,
and let the light of your salvation shine out through them.
Source of all life, remember those who have left this life
make a gift to them of the glory of your resurrection.

Our Father, who art in Heaven,
hallowed be thy name.
Thy kingdom come,
thy will be done on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses
as we forgive those that trespass against us,
and lead us not into temptation,
but deliver us from evil.
A concluding prayer may follow here.
May the Lord bless us and keep us from all harm; and may he lead us to eternal life.
A M E N

 

[Ann M]

March 18
Fri


Seven Sorrows of BVM
Greater Double

Commemoration of St Cyril of Jerusalem, BCD

Fast and Abstinence

Office Proper
Proper Doxology

Matins
Proper Lessons in all 3 Nocturns
Lesson IX of the Feria

Lauds
Commemoration of St Cyril of Jerusalem, BCD
Commemoration of the Feria (Ant on Bened and Collect proper)

Prime
V. Qui passus es propter nostram salútem

Vespers
Of the following day
Commemoration of the Feria (Ant on Mag and Collect proper)

 

[Paul S]

You found the Ordo. Unfortunately, that's for one day too late.

But it should be easy now. And next question: why is Vespers of March 17 the feast it is (and not something else), and why does each of the commemorations listed have to be made?