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Paul S

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I thought this one was easy. :)

Side altars exist because a priest could formerly only say one Mass per altar per day. If a parish had three priests, only one could use the high altar, so the other two would say their Masses silently at the side altars while the third priest said Mass for the people at the high altar.
 
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Ann M

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Farewell to Alleluia and Gloria

During the penitential seasons of the Church, the Gloria and the
Alleluia are not said or sung. The Gloria is sung only at the Mass on Holy
Thursday, usually with great ceremony, organ and sometimes trumpets, and
often with the ringing of bells. After the singing of the Gloria, musical
instruments are to silent until the Alleluia at the Easter Vigil. (Catholic
families might imitate this solemn silence by not playing instrumental
music in their homes at this time.)...


With Ash Wednesday, a sudden change of mood occurs in the liturgy. One sign of this change is the disappearance of the joyful shout, Alleluia!, from the church's prayers and songs. Beginning with Ash Wednesday, the Alleluia is silenced and will not be heard again until Easter when our Lord rose from death.

For the rest of the year, the Alleluia has an important place in our worship. Just before the Holy Gospel, in which our Lord speaks to us each Sunday, we greet him with our Alleluias in the Alleluia Verse. But, from Ash Wednesday until Holy Saturday, we do not greet him with Alleluias, but only with more somber psalm verses called The Tract.


By parting with Alleluia for this brief period of Lent, as from a dear friend, we appreciate its rich meaning better when we shout it out again on Easter.

In general, the church's worship during Lent is simpler and goes back to earlier, less elaborate forms. It is for this reason that the "Hymn of Praise," which is usually sung between the Kyrie and the Prayer of the Day, is dropped during Lent.
--Adapted from The Church's Year of Grace by Pius Parsch.


"Praise to you Lord Jesus Christ."
"Glory and Praise to you O Lord."
"Praise to you O Christ."
"Praise and Honour."


Ash Wednesday 1962 was March 6 - "The Great Atlantic Storm of 1962" or "Ash Wednesday Storm" or "The Nor'Easter hit Strathmere in March 1962".
 
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Paul S

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You got the A-word right. :)

I think the phrases in green can be used as Gospel acclamations, so I'll say you got that, too.

The phrase used in the traditional Office (and I'm pretty sure it's in the 2002 Missal) is Laus tibi Domine, rex aeternae gloriae, which means "Praise to you, O Lord, king of eternal glory". Simple 6-word phrase, yet ICEL has managed to translate this in a variety of ways.

However, in the 1962 rite, the change is not made on Ash Wednesday.
 
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Paul S

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darby8 said:
Another one, Paul?

I was waiting to see if anyone would get the bonus blessings for the last one.

I'll leave that one open, but I'll give another one anyway.

When is the reading of the Martyrology omitted from Prime?
 
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Paul S

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darby8 said:
If I knew what Martyrology and Prime were...at least I'll learn a few things today! :)

:D

I'll give you that much. Prime is one of the Hours of the Office, said, as the name implies, at the first hour of the day (sunrise, approximately 6 AM).

Prime is a very beautiful hour and a wonderful morning prayer. In it, we ask for God's protection from sin throughout the day and that, when we finally come to evening, we may be able to thank Him for not sinning that day.

Vatican II abolished Prime, since they wanted to restore Lauds to being the true morning prayer, and Prime was seen as redundant.

The Martyrology is one of the official liturgical books, and contains brief accounts of martyrs and other saints. In the new rite, I don't think it's ever used except at midnight Mass at Christmas.

Here's today's reading:

-------------------------------
Quarto Kalendas Martii. Luna Decima Septima.

Perge, in Pamphylia, natális beáti Néstoris Epíscopi, qui, in persecutióne Décii, cum diu noctuque oratióni insísteret postulans ut grex Christi custodirétur, comprehénsus est, ac, nomen Dómini mira liberate et alacritate conféssus, Præsidis Polliónis jussu equuleo sævíssime est cruciatus; ac demum, cum se Christo semper adhæsurum constanter profiterétur, crucis suspendio victor in cælum migrávit.

Ibidem passio sanctórum Pápiæ, Diodóri, Conónis et Claudiáni, qui sanctum Néstorem martyrio præcessérunt.

Item sanctórum Mártyrum Fortunáti, Felícis et aliórum viginti septem.

Alexandríæ sancti Alexándri Epíscopi, gloriosi senis, qui, post beátum Petrum, ejusdem civitátis Episcopum, zelo fidei succénsus, Aríum, Presbyterum suum, hæretica impietáte depravátum et divina veritáte convictum, de Ecclésia ejecit; ac póstea inter trecentos decem et octo Patres, in Nicǽno Concílio eundem damnávit.

Bonóniæ sancti Faustiniáni Epíscopi, qui eam Ecclésiam, Diocletiáni persecutióne vexatam, verbo prædicatiónis firmávit et auxit.

Gazæ, in Palæstína, sancti Porphyrii Epíscopi, qui, témpore Arcádii Imperatóris, Marnam idolum ejusque templum evértit, ac, multa passus, quievit in Dómino.

Floréntiæ sancti Andréæ, Epíscopi et Confessóris.

In territorio Archiacénsi, in Gállia, sancti Victóris Confessóris, cujus laudes sanctus Bernárdus conscripsit.

Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
R. Deo grátias.
-------------------------------
The Twenty-Sixth Day of February. The Seventeenth Day of the Moon.

At Pergen in Pamphylia, during the persecution of Decius, the birthday of blessed Nestor, bishop, who praying night and day for the safety of the flock of Christ, was put under arrest. Because he confessed the Name of the Lord with great zeal and freedom, he was cruelly tortured on the rack by order of Pollio the governor. When he still courageously proclaimed that he would remain ever faithful to Christ, he was crucified, and thus triumphantly went to heaven.

In the same place, the passion of Saints Papias, Diodorus, Conon, and Claudian, who preceded St. Nestor to martyrdom.

Also, the holy martyrs Fortunatus, Felix, and twenty-seven others.

At Alexandria, Bishop St. Alexander, an aged man held in great honour, who succeeded blessed Peter as bishop of that city. He expelled Arius, one of his priests, from the Church because he was tainted with heretical ímpiety and convicted in the face of divine truth. Later on he was one of the three hundred and eighteen Fathers who condemned him in the Council of Nicaea.

At Bologna, the bishop St. Faustinian. His preaching strengthened and multiplied the faithful of that church when it was so much afflicted during the persecution of Diocletian.

At Gaza in Palestine, St. Porphyry, bishop, in the time of Emperor Arcadius. He overthrew the idol Marna and its temple, and after many sufferings, went to his rest in the Lord.

At Florence, St. Andrew, bishop and confessor.

In the province of Champagne in France, St. Victor, confessor, about whom eulogies have been written by St. Bernard.

And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
R. Thanks be to God.
 
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Irish Melkite

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Paul S said:
I thought this one was easy. :)

Side altars exist because a priest could formerly only say one Mass per altar per day. If a parish had three priests, only one could use the high altar, so the other two would say their Masses silently at the side altars while the third priest said Mass for the people at the high altar.

Paul,

Sorry, but you're wrong on this one. There originally was only a single altar and, as someone suggested, it was used by the bishop, who was assisted by other priests. Mass was served by other priests in nearby chapels called oratories.

By the fourth century, more altars were added so that priests could offer private Masses (those requested for various reasons or those offered when there was no congregation) because there was no need for all of the priests to offer public Masses on a weekday in the typical church.

You were correct as far as a priest being able to only serve a single Mass in a day (except on Christmas and All Souls Day, on which 3 could be said - more than a single Mass on any other occasion required special faculties from the bishop), but there was no restriction ever in place as to the number of times that Mass could be served at a single altar. Pre-Vatican II, in large urban parishes, there would be a half-dozen or more priests assigned to a parish and Sunday Masses commenced around 6am - with frequently 1 per hour - almost every one of which was served at the main or high altar.

On weekdays, when there might only be 1 or 2 public Masses, the other priests would use the side altars for their private service of the Mass.

Many years,

Neil
 
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Paul S

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Irish Melkite said:
You were correct as far as a priest being able to only serve a single Mass in a day (except on Christmas and All Souls Day, on which 3 could be said - more than a single Mass on any other occasion required special faculties from the bishop), but there was no restriction ever in place as to the number of times that Mass could be served at a single altar.

I'm pretty sure I remember reading something about only being able to use an altar once per day to offer Mass, but maybe I'm confusing this with once per day for a priest. Could this possibly be a rule from the early Church that had been long dropped by even the time of Trent?

I can't seem to find anything on this restriction, so I guess you're right. :) Thanks for the correction.
 
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Irish Melkite

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Paul S said:
I'm pretty sure I remember reading something about only being able to use an altar once per day to offer Mass, but maybe I'm confusing this with once per day for a priest.

Paul,

There was an ancient rule that said "One bishop, one altar" which is interpreted that there should only be one bishop per city - per place - per jurisdiction.

Many years,

Neil
 
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  1. The Reading from the Martyrology is omitted on the three last days of Holy Week.
  2. The entire portion of the Martyrology assigned for a particular day is always anticipated, that is, read on the preceding day.
  3. At the beginning the reader announces the day of the month. At the end he adds the short summary which always concludes the chapter for the day : And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins. To this the response is : Thanks be to God.
  4. There are two exceptions to the above rules : Easter and the Commemoration of All the Faithful Departed. The announcement for these days is read at once, after which follows the day of the month and the remainder of the chapter for the day.
  5. The Feast whose Office is said on the day in question is always announced in first place.
  6. If it happens that a Feast has been transferred or changed to another day, this fact must be noted after the mention of this Feast. The following conclusions are used :
    1. If the Feast be permanently changed : His Feast, however, is celebrated on .....
    2. If the Feast be transferred : His Office this year, however, will be celebrated on ....
  7. On the day of the change, referred to above, the following is read in the first place : Saint (or Blessed) N.N., whose birthday occurs on .... On the day of transferral : The Office of Saint (or Blessed N.N., whose feast occurs on ....

  8. By way of exception, the Feasts of the Holy Name of Jesus and of the Holy Family, the Greater Litanies, and the Commemoration of All the Faithful Departed are mentioned only on the day on which the translation occurs.
?



J.M.J.
Mark
 
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Paul S

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Correct - the Martyrology is omitted during the Triduum. On all other days, including All Souls', it is read, always anticipated.

And I know where you got those rubrics from. :) Any idea on the other question? I'll let that one linger a bit more, then I'll post another.
 
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Ann M

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It only took 1/2 hour and 10 screens this time to phrase the question correctly but.....

Pre-Lenten Season

Prior to the Second Vatican Council, the pre-Lenten penetential season
began on the Sunday three weeks before the beginnng of Lent, called
Septuagesima. The word Septuagesima (seventieth) was a supposed to be a
reminder of the seventy years of the Babylonian captivity of the Jewish
people, and thus of our captivity in sin, although this Sunday was actually
only sixty-three days before Easter. The succeeding pre-lenten Sundays were
called Sexagesima and Quinquagesima. Just as in Lent, violet vestments
were worn and the Alleluia was omitted from Mass.

The liturgical changes initiated by the Council removed this
anticipated pre-Lenten penitential season, however, and the Church returned
to the earlier practice of beginning Lent on Ash Wednesday. The Sundays
between Epiphany and the beginning of Lent are now in the season called
Ordinary Time.


So if Easter in 1962 was on the 22nd April then Septuagesima Sunday was on the 18th February.
 
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Paul S

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You're very close, and this is why this was the bonus points. :)

Alleluja is omitted sometime before Mass on Septuagesima Sunday - note that I said "liturgy", not "Mass" (there's a hint). Feel free to guess.

I love Septuagesima - it's a wonderful transition from the joy of Christmas and Epiphany to the sorrow of Lent, instead of going right from green to purple, fasting, and ashes.

And now you know what Septuagesima is. :)
 
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Paul S

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The Alleluja question's still waiting - Ann is very close.

I'll go ahead and throw another one out there. This one's another two-parter, and should be a bit easier.

Normally, in the traditional Office, the Gloria Patri is said after each Psalm. What is this replaced with on All Souls' Day, and when is All Souls' Day?

Here's a hint with the last part - there's more than one possible day.
 
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Ann M

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Three weeks prior to Ash Wednesday, on the day before Septuagesima Sunday, a touching ceremony is held. A choir assembles, chants the divine office and, afterwards, sings a bittersweet hymn bidding farewell to the word "Alleluia":

We do not now deserve
To sing the Alleluia forever;
Guilt forces us
To dismiss you, O Alleluia.
For the time approaches in which
We must weep for our sins.

That ceremony, known as the Depositio of the Alleluia, ushers in the season of Septuagesima, the roughly seventy days prior to Easter that help us make the transition from the joy of Epiphany to the penitence of Lent.


Saturday 17th February 1962
 
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