Sunday, September 1, 2013


The CTO is, admittedly, a work in progress. Over the course of the past few months, we have realized some errors in the rubrics we have prescribed, either from a faulty understanding or out of simple ignorance of some of the finer points of the Tridentine Breviary. Our liturgically astute friend, Rubricarius, at the St. Lawrence Press Blog in the UK runs a sub-blog called the Tridentine Rite, from which the CTO has gained a plenitude of knowledge about the baseline Breviary we employ here.

That said, here are the errata of which we have taken notice and intend to rectify in the daily Ordo entries going forward. This list is in no way complete as other oversights may arise.

1. Concurrence of Semidouble feasts (this includes also Semidouble days within Octaves) with Sundays per Annum. We had been prescribing the use of the Dominical Office as trumping a Semidouble feast in toto at Vespers, but the correct treatment is the mid-Vesperal shift from the Chapter onwards, just as is the case with any two consecutive feasts of equal rank. In our eagerness to accord the Tridentine Psalter primacy of place, we had overlooked this issue.

2. The liturgical color of Sundays per Annum when falling within an Octave. Our 1962ville engrained habits are hard to overcome sometimes, so we had taken it as a given that green was the one and only color a Sunday per Annum could take when the Office was Dominical. The correct treatment is to adapt the color to the prevailing color of the Octave (e.g. two weeks ago, the 13th. Sunday after Pentecost would have taken white as its color due to the Octave of the Assumption).

3. The differences in the length and content of the lessons at Mattins. The CTO has not taken into consideration that the length and content of the lessons at Mattins in 1570 differ somewhat from those of 1910. Pope Clement VIII reorganized and shortened some of these in the 17th. century into the same forms we see in all editions up to and including 1962 (where the lessons still exist in Bugnini 2.0). While this is an erratum if using 1570 as a baseline and should have been noted earlier, we at the CTO will officially accept the post-Clementine lectionary, if only because original 1570 manuscripts are scarce. We see no disruption to the integrity of the Tridentine Office by adopting the Clementine lectionary.

Please, readers, if you notice anything which does not conform to the 1570 B.R., and we have not already addressed it as an adopted deviation from the same, let us know so we can correct it and improve this project.


  1. S Pius X's multiple levels of octaves made the color scheme somewhat difficult. Sundays after Corpus Christi and the Sacred Heart had white, yet the Sundays after S Lawrence and the Assumption were green in the Divino Afflatu scheme of things. I guess I had assumed you were incorporating the Tridentine lessons, but, were I a cleric, I think I would have welcomed Clement's abbreviations. Many Sundays per annum the 3rd lesson in the post-Clement order is actually the second half of the 2nd lesson in the pre-Clementine lectionary.

    Speaking of lectionaries, I thought today's readings were a deep, nourishing example of the old lectionary's depth. The epistle, gospel, and collect all tie into the concept of the Church as an inter-connected mystical body (the epistle reminded me of that line "We're saved together and damned alone"). Year C, Sunday 22 of the Pauline lectionary gives us an excerpt from Hebrews on zeal, something unrelated from Ecclesiasticus, and Our Lord dining with Pharisees in Luke. Quite a challenge for a homilist!

    John, if possible attempt to send me a private message. I've wanted to get in contact with you but my Blogger account is mad as a hatter.

    1. Will do, Rad Trad.

      With respect to the Sundays within the Corpus Christi and Sacred Heart Octaves, those do not use the Dominical Office, but that of the Octave, and naturally, the liturgical color would be white. Indeed, the antecedent feasts with their Octaves are part of the Temporale unlike the Sanctoral cycle Octaves of recent weeks. It was with respect to the Sundays falling within Sanctoral cycle Octaves that the confusion arises.I take it that Pius X changed the rule about the adoption of the liturgical color (and Preface for that matter) for the latter Octaves as I do not believe that to be part of 1954ville (to coin a phrase).

    2. Rad Trad, did you get the PM invite I tried to send?

    3. This comment has been removed by the author.

  2. John, I do not think it is so much a Sanctoral vs. Temporal question regarding the Pius X octaves as much as it is an octave of our Lord vs all other types. Octaves of the Lord (and Holy Ghost in the case of Pentecost) get a color privilege as well as privilege in the Office sung, as they are all "privileged" octaves. All other octaves are "common" or "simple" in Papa Sarto's system. In the older system which Office was sung on the Sunday within the Octave depended a lot on the octave itself (I think S Pius X attempted, on some level, to systematize the existing octaves), although the octave color was always used.

    As one commentator once remarked, the Divine Office rubrics were never so complicated as they were from 1911-1955, more complicated than what preceded and succeeded it.

    1. Rad Trad, for me the jury is still out whether Divino Afflatu (which I had used for some years on and off) is more or less or equally complicated than what preceded it. Perhaps your point is true if considering the instance of festal Offices using the ferial psalter, but from an overall perspective, I'll wait to decide on that point until we get through the first half of the next liturgical year.

  3. I am finding all of your research and proposals to be extremely interesting and useful, although I may end up with a slightly different calendar than you in some respects.

    Pope S. Pius X's classification of Octaves made a good attempt at systematic rules for something that had always been handled by fairly ad hoc rules in the breviary. That's not necessarily a bad thing, although the idea of a "simple" octave was a novelty I believe.

    1. Mr. Goings, thank you for the encouragement. The CTO is an attempt to formulate a universal Kalendar which naturally allows local variations for which it is cumbersome to list each one. We had come to a resolution concerning the Octaves here:

      While the Tridentine system may be ad hoc in its treatment of Octaves, I have noticed some consistency with them which formed the basis for the Pian classification. It seems that all Octaves not of Our Lord are treated in the same way - days within the Octave are semidouble and a Sunday per Annum takes precedence while retaining its Dominical Office but adopting the color of the Octave and losing the Preces and Suffrages. I'm not so sure that a classification was needed after all. And your point about Simple Octaves is precisely true, a novelty and something contrary to the very nature of an Octave itself.

  4. For (2) does this apply to 2nd Vespers of Sundays, followed by a semidouble feast, so that the Vespers would be of the feast from the Chapter onward, with a commemoration of the Sunday?

    Also, do you know of a convenient list of the greater Sundays?

    1. Yes, in concurrence of two days of semidouble rank for both first and second Vespers, the following day's Office takes over from the Chapter onwards with a commemoration of the preceding.

      The greater Sundays (still of semidouble rite) are listed in the rubrics of the Breviary, and these are, namely:
      All Sundays of Advent
      The three "-gesima" Sundays
      All Sundays of Lent
      Passion Sunday
      Palm Sunday

      Pascha, Low Sunday, and Pentecost are of Double rite; therefore, the designation "Greater Sunday" for these is redundant to the effect.

  5. Could you say something about the working of Octaves – a bit late now, but it might be useful to those of us perforce unfamiliar these days.
    What is the characteristic part of the festal office continued on ferias, and what is different on Sundays? I had a cursory look at what you wrote about the music used on the Sunday in the Assumption Octave. How much of the Sunday office replaces the Octave’s features? It is just a question of drawing the principles together, I think.

    1. The days within in Octave, excluding the Octave Day and Sunday, are treated as semi-double days, but with no additional orations at Mass, unless a commemoration must be done. If the feast of the day is double or higher then the festal Mass is sung with a commemoration of the Octave. In collegiate churches, monasteries, and cathedrals both Masses are sung, the festive Mass after Terce and the Octave Mass after Sext.

      The Office is again like a semi-double day, but with no commemorations, and hence neither preces nor suffrages are sung. The antiphons are sung as a fragment before the psalm and in full afterward. At Mattins the occurring Scripture is read at the first nocturn. Readings for the second and third nocturns will be given and are proper to the day within the octave. If a feast of doule rank or high occurs then that Office is sung, but with a commemoration of the Octave at first and second Vespers (if applicable) and at Lauds. The liturgical color is, of course, that of the day (the Octave or the feast).

      On Sundays things get interesting. If it is not the Octave day or a double feast, then the Mass and Office of the Sunday is sung with a commemoration of the Octave at first and second Vespers and at Lauds. The color of the Octave is used. The Octave is commemorated at Mass (no other commemorations are sung unless there is another feast that is superseded by the Sunday). Depending on the Octave the preface of the Octave may be used.

      An Octave is supposedly not commemorated on Double of the I class and Double of the II class feasts, but this rule is not absolute. On Holy Innocents (December 28) three Octaves would be commemorated. On the feast of Ss Peter & Paul the Octave of St John the Baptist is ignored. Given the commemorations on Holy Innocents one cannot argue that a privilege was given to feasts of Our Lord.

      The working of octaves prior to S Pius X was actually very simple, but the degree of commemoration would vary by which octave it was. If this seems slightly ad hoc, then that is because it is. These celebrations grew in a grass roots fashion out of local devotion within Rome and other Latin usages.

      Octave days were treated as double feasts (or higher, depending on the octave).

    2. Rad Trad, thank you for fielding the question. I have been busier than usual which has inhibited my ability to respond in a timely and thorough manner to Pseudo's questions.