In 1962ville, at which where my family assists at Mass, yesterday we celebrated the feast of the Holy Family. Knowing that this feast has been permanently fixed only since 1921 to the aforesaid Sunday, first as a Double Major and then as II class in 1960, I decided to do a quick comparison of breviaries and a 1952 Missale on hand to gain a better understanding of how this Sunday played out before and after the Quintodecimal Benedictine Kalendar. It is especially jolting this year, being that the Sunday fell on 12 January, how the Sunday has fared.
|Source: The Tridentine Rite blog by Rubricarius|
The Pian changes of 1911-1913 did not result in much change to the Office of the Sunday, the only changes being the reduction of the Lauds' psalms. Therefore, it is mostly correct to consider the Sunday Office in 1920 as being the same as the Tridentine version. Like the other days within the Octave, the Office is of semidouble rite and identical to the Epiphany with the exception of the Invitatory and hymn and proper lessons at Mattins and proper Benedictus and Magnificat antiphons at Lauds and Vespers, respectively. At Mattins, in the first nocturne, the lessons from I Corinthians begin this day. Like any non-Per Annum Sunday Office, there are also proper capitula and a Collect to distinguish it from the feast itself. The Mass In excelso is entirely proper inclusive of the Gospel passage from St. Luke about the 12 year old Jesus in the temple. This year, this Sunday would have been celebrated integrally from first Vespers on Saturday through None on Sunday and then yielded to the first Vespers of the Octave Day following.
Additionally on a related note, the Tridentine Office gives proper daily antiphons for the Benedictus and Magnificat the six weekdays within the Epiphany Octave. These days are simply labeled as Days Two, Three, etc. to Six, not specified as 7 January, 8 January, etc. At first this baffled me - wouldn't Day Two always be 7 January and so on? Apparently not. The feriae of the Octave are given for just that reason - as Feriae - which assumes that one of the days between 7 and 12 January will occur on Sunday, and hence the Sunday Office will apply, unless the Octave Day itself is Sunday. Because all six feriae were exhausted this year on Tuesday-Saturday, the Benedictus antiphon commemorated at Lauds yesterday for the Office of the Octave was simply that of the Epiphany itself (i.e. Hodie in Jordane) - not just because we ran out of proper ferial antiphons, but because that would ALWAYS be the case on the Sunday to commemorate the Octave. If Sunday happened to be 11 January (as it will next year), then the sixth feria is Monday, 12 January, the Sunday and the commemorations contained therein being unaffected. Herein was an initial clue into realizing the extent to which the integrity of the Octave would be compromised. More on this below.
Suddenly, an Octave of privilege (more clearly defined in 1911) admitted the celebration of a feast of Double Major rank always and perpetually celebrated on and over the Sunday within the Octave of the Epiphany. As a result, the following happened to the Sunday, and this would hold mostly only with slight modifications following the 1955 and 1960 axes.
1. The integral Office of the Sunday is perpetually suppressed and has no place in the Kalendar. Hence, the proper lessons in the second and third nocturnes at Mattins and the capitula at the Hours disappear.
2. The Incipit of I Corinthians from the first Nocturne is either anticipated on the Saturday preceding if it be 12 January or transferred to the next day, Monday. Only when the Octave Day occurs on Sunday would the Incipit remain on Sunday. This would later be botched further in 1956 when the Octave Day disappears entirely when it falls on Sunday yielding always to the Holy Family.
3. The aforesaid ferial propers are fixed to exact dates (i.e. 7-12 January) irrespective of Sunday. Hence, in any given year one of these feriae is reduced to a commemoration (or eliminated in 1956 and later). To fill in the potential void, a newly composed Benedictus antiphon is placed for 12 January.
4. When the Sunday occurs between 7 and 11 January, it survives in two ways: In the Office, as a commemoration at both Vespers and at Lauds. In the Mass, as a commemoration without Proper Last Gospel because the two Gospels are the same. The integral Mass of the Sunday, furthermore, is said on the first free feria between the Sunday and the Octave Day.
5. But when the Octave Day is Sunday, the integral Mass of the Sunday is relegated to Saturday, 19 January, the only day free (i.e. of Simple rank) left that week.
Now, after searching my 1952 Missale, there was no rubric given for what happens to the Sunday Mass when the Sunday falls on 12 January as it did this year. There are no days between the Sunday and the Octave Day and there are no days of Simple rank left in the week. In 1962ville, Saturday is a Feria, but its being Saturday relegates it to the Saturday Office of Our Lady. It would appear from all my searching that when a year such as this happens, that all versions of the Roman Missal from 1921 through 1962 omit the integral Mass of the Sunday!
The CTO has already settled the question by restoring the Sunday in full and allowing, by indult, a Mass or two, votivally, for the Holy Family. But in the reality of the TLM venues and with a strong emphasis on the family, one would be extremely hard pressed to argue nowadays for the suppression or even a reduction to the feast of the Holy Family. Novus Ordo Land tried to deal with this problem but ended up just taking its vengeance out on another Sunday (within the Octave of Christmas). Same problem, different Sunday. If we were to restore the Leonine arrangement (i.e. 3rd. Sunday after Epiphany), it could be argued that it wouldn't always be the case that the Third Sunday after Epiphany would be displaced, but one of the -gesima Sundays (which would be even worse to consider!).