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Traditional Propers for the Second Sunday of
Lent
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Vestments: Violet
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INTROIT
Psalm 24: 6, 3, 22
Remember, O Lord, Thy
bowels of compassion, and Thy mercies that are from the beginning of the
world, lest at any time our enemies rule over us: deliver us, O God of
Israel, from all our tribulations. -- (Ps. 24. 1, 2). To Thee, O Lord,
have I lifted up my soul: in Thee, O my God, I put my trust; let me be
not ashamed. V.: Glory to the Father . . . -- Remember, O Lord . . .
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COLLECT
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O God, who seest that we are wholly destitute of strength, keep us
within and without: that we may be defended in body from all adversity:
and cleansed in mind from evil thoughts. Through our Lord Jesus Christ,
Thy Son, who liveth and reigneth . . .
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EPISTLE
I Thessalonians 4: 1 - 17
Brethren, We pray and
beseech you in the Lord Jesus that, as you have received from us how you
ought to walk and to please God, so also you would walk, that you may
abound the more. For you know what precepts I have given to you by the
Lord Jesus. For this is the will of God, your sanctification: that you
should abstain from fornication, that every one of you should know how
to possess his vesel in sanctification and honor; not in the passion of
lust, like the Gentiles that know not God: and that no man overreach nor
circumvent his brother in business: because the Lord is the Avenger of
all these things, as we have told you before and have all testified. For
God hath not called us unto uncleanness, but unto sanctification: in
Christ Jesus our Lord.
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GRADUAL
Psalm 24: 17, 18
The
troubles of my heart are multiplied: deliver me from my necessities, O
Lord. V.: See my abjection and my labor; and forgive me all my sins.
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TRACT
Psalm 105: 1 - 4
Give
glory to the Lord, for He is good: for his mercy endureth for ever. V.:
Who shall declare the powers of the Lord: who shall set forth all His
praises? V.: Blessed are they that keep judgment and do justice at all
times. V.: Remember us, O Lord, in the favor of Thy people: visit us
with Thy salvation.
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GOSPEL
Matthew 17: 1 - 9
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At that time Jesus took Peter and
James, and John his brother, and bringeth them up into a high mountain
apart: and He was transfigured before them. And His face did shine as
the sun, and His garments became white as snow. And behold there
appeared to them Moses and Elias talking with Him. Then Peter answering
said to Jesus: Lord, it is good for us to be here: if Thou wilt, let us
make here three tabernacles, one for Thee, and one for Moses, and one
for Elias. And as he was yet speaking, behold a bright cloud
overshadowed them. And lo, a voice out of the cloud, saying: This is my
beloved Son, in whom I am well pleased: hear ye Him. And the disciples
hearing, fell upon their face and were very much afraid. And Jesus came
and touched them, and said to them: Arise, and fear not. And they,
lifting up their eyes, saw no one, but only Jesus. And as they came down
from the mountain, Jesus charged them, saying: Tell the vision to no man
till the Son of Man be risen from the dead.
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OFFERTORY
Psalm 118: 47, 48
I will
meditate on Thy commandments, which I have loved exceedingly: and I will
lift up my hands to Thy commandments which I have loved.
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SECRET
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Look favorably upon these present
Sacrifices, we beseech Thee, O Lord, that they may profit us both unto
devotion and salvation. Through our Lord Jesus Christ, Thy Son, who
liveth and reigneth . . .
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PREFACE (Preface for Lent) -
It it truly
meet and just, right and for our salvation, that we should at all times,
and in all places, give thanks unto Thee, O holy Lord, Father almighty,
everlasting God; Who by this bodily fast, dost curb our vices, dost lift
up our minds and bestow on us strength and rewards; through Christ our
Lord. Through whom the Angels praise Thy Majesty, the Dominations
worship it, the Powers stand in awe. The Heavens and the heavenly hosts
together with the blessed Seraphim in triumphant chorus unite to
celebrate it. Together with these we entreat Thee that Thou mayest bid
our voices also to be admitted while we say with lowly praise:
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COMMUNION
Psalm 5: 2 - 4
Understand my cry: hearken to the voice of my prayer, O my King and my
God: for to Thee will I pray, O Lord.
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POST COMMUNION -
We humbly
beseech Thee, almighty God, that we whom Thou dost refresh by Thy
Sacraments may worthily serve Thee by lives well pleasing to thee.
Through our Lord Jesus Christ, Thy Son, who liveth . ..
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8 comments:
Please let us know how many attend.
Sang it this morning; Introit, Gradual and Offertory aren't difficult and we psalm-toned the Tract. Communion antiphon is not as straightforward as one might expect.
Yesterday, for the first time in my life, I attended an Ember Saturday Solemn Mass. The five OT lessons were sung in the correct tone by the lectors, followed by the orations (Collects) with Flectamus Genua/Levate and the last, Daniel 3, followed by the great hymn/canticle Benedictus es.
The venue was the shrine of Our Lady of Caversham, an important pilgrimage centre in pre-Reformation England which was despoiled in the reign of Henry VIII.
The Ember days suffered a similar despoliation at the hands of the post-V2 reformers, despite the fact that they, and the liturgy which accompanied them, date from the first millennium. Most Catholics before V2 would no doubt have missed them, since they only attended Mass on Sundays and HDOs, but this hardly justifies their abolition.
Fortunately, they remain as part of the Roman Rite since that was never abrogated, nor could it have been. The Novus Ordo may be normative, and if celebrated according to the rubrics is certainly valid, but, and listen to this carefully - it did not supplant any of the older rites and uses of the western Church, any more than did the 1570 Missal of St Pius V.
I am quite happy that the Novus Ordo is allowed to be celebrated alongside the Roman Rite; there are some good things in it, and many people relate to it (and to the vernacular, although there was no great demand on the part of the laity for a vernacular liturgy).
But there are elements in the Roman Rite which might be meaningful to those who have only known the Novus Ordo, and this is becoming more and more evident.
To someone of my generation it is understandable that if I can attend Mass in the manner in which I was catechized and which I served as a very young boy I have the feeling I have come round full circle. But most of the people I see at traditional Masses have no prior experience and are pushing out into the deep.
The twenty-somethings to whom I frequently speak have often rebelled against their parents' post-V2 assumptions and find in the older Rite something they can relate to.
Wish I were there.
"I am quite happy that the Novus Ordo is allowed to be celebrated alongside the Roman Rite;..."
But the Novus Ordo is, as you state, the normative form of the Roman Rite. It is not as if the Novus Ordo stands alone or apart from the Roman Rite.
As Pope Benedict has said, the Novus Ordo and the Extraordinary Form are both the "Roman Rite."
Firstly, FrAJM, kudos to you, your servers, and your deacon for your study and hard work to make this happen. Secondly, John Nolan is certainly correct about the impact the older Rite has on its own without explanation. It draws you in by the heart.
Please tell us, too, that we can expect photos!
It was such a beautiful Mass! My husband and I were there and are now on I-75 driving back to Atlanta.
I have always been faithful to the church and the Novus Ordo, but nothing can replace the "Mass of the Ages".
Being in my mid 60's I too feel as if I have come around full circle, at the same time it was so encouraging to see the young families there.
Thank you Father McDonald for making this possible!
Mallen
Fr Kavanaugh
The sentence beginning 'I am quite happy ...' was of course tongue-in-cheek. It was meant as a dig at those who think that the old Rite only exists on sufferance. When Summorum Pontificum appeared in 2007 it was those who (for reasons of their own) didn't want the old Rite to be celebrated who maintained that there is no precedent for having two Forms of a single rite.
They were right, of course, but the logic of their argument could only lead to the conclusion that there are indeed two distinct rites. Benedict himself had earlier used an analogy and quite an apt one; if you demolish a building and erect another one on the same foundations it is a different building. It may serve a similar purpose to the previous one; it may replicate elements of the previous one in its design; it may even be regarded by its architects as being more fit for purpose than the one it replaced. This is surely what the reformers thought they were doing, as evidenced by the observation by one of them, Joseph Gelineau, in 1967: 'Make no mistake, the Roman Rite as we know it is no more - it has been destroyed'.
He spoke too soon, of course. By pointing out that the same Roman Rite was never abrogated and should henceforth be given parity of esteem with the Novus Ordo, Benedict was tacitly admitting the existence of two rites. He could have referred to them as the Classic Roman Rite and the Reformed Roman Rite (it's accurate but I can see why he didn't) and I suspect the terms EF and OF will not last - Pope Francis has referred to the former as the Vetus Ordo and Cardinal Castrillon on a visit to London in 2008 referred to it as the Gregorian Mass.
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