Ordinariate: RSV Bible, calendar with -gesima days

The U.S. Ordinariate of the Chair of St. Peter – for Anglicans/Episcopalians coming into full unity with the Roman Catholic Church – has published its liturgical calendar. It has also announced that the old RSV translation has been allowed for the lectionary.

Much of the ordinariate calendar tracks our Latin rite – e.g. Holy Family during octave of Christmas, Mother of God on octave day of Christmas, Baptism of the Lord after Epiphany.

There are a few wrinkles making it more like the Latin calendar before the Vatican II reforms – e.g. Septuagesima, Sexagesima, and Quinqugesima Sundays before Lent, Sundays “after Epiphany” and “after Trinity” (the last is an old Anglican tradition). Pentecost has an octave, and there are rogation days and ember days.

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Anthony Ruff, OSB

Fr. Anthony Ruff, OSB, is a monk of St. John's Abbey. He teaches liturgy, liturgical music, and Gregorian chant at St. John's University School of Theology-Seminary. He is widely published and frequently presents across the country on liturgy and music. He is the author of Sacred Music and Liturgical Reform: Treasures and Transformations, and of Responsorial Psalms for Weekday Mass: Advent, Christmas, Lent, Easter. He does priestly ministry at the neighboring community of Benedictine sisters in St. Joseph.

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33 responses to “Ordinariate: RSV Bible, calendar with -gesima days”

  1. Karl Liam Saur

    But the proper readings for the renamed gesima days will remain those of Ordinary Time in the OF, as I understand it.

    Reply
  2. Siobhan Maguire

    Oh, so that’s what rogation and ember days are … If I’ve done my math right, the Sixth Sunday of Easter is Chestnut Sunday. Let’s adopt that one. Sounds like fun!

    Reply
  3. Earle Luscombe

    Why am I not suprised! I have a pew copy of the 1929 edition of the Book Of Common Prayer, found in a used book store, and the calendar pretty much as Dom Anthony, gave it(no Holy Family, or Mary, Mother of God, for example). Is Pentecost, called Whitsunday?

    Reply
  4. M. Jackson Osborn

    This is all a heartening start in the right direction. TBTG, we are getting back some of the kalendric riches which were so unnecessarily suppressed in the Roman Rite. I (and quite a few others) hope, as well, that we are allowed the Authorised Version(=KJV) as an option for our lectionary readings. Now, I have always thought that the revised three-year lectionary was a gift from heaven, but the accompanying denudement of the seasons of the year I did not experience as a gift from heaven. So, for us, it will be oh-so-sensible and enriching to get back the season of Epiphany, the pre-lenten ‘gesimae’, the Sundays after Trinity, and Whitsun, a cognomen for Pentecost. Why Whitsunday? It seems that there was a time a place at which the newly baptised wore white as they were baptised on Pentecost – hence, Whitsun or Whitsunday. Fascintating, isn’t it, that this is all Catholic and kosher now.
    There are some struggles ahead for us, though, as we fashion a ‘Book of Divine Worship’ for all the ordinariates, all of which are not necessarily keen on the 1928 BCP that’s only minorly adapted into the Book of Divine Worship.

    And, to whomever said it above: Yes! Chestnut Sunday is fun. So is Stirrup Sunday, Mothering Sunday, and…. and…. and….

    Incidentally… this is rather off topic, but entered into a conversation I had today. Lace will rarely if ever be found in Anglican Use sanctuaries whether on sacred ministers or choir. On the other hand, it is treasured and wallowed in by certain groups of unltramontane and ‘conservative’ Romans. It was pointed out to me today, though, that St Charles Barromeo asserted unequivocally that lace was ‘un-Roman’. What more impeccable authority could one ask for. And, of course, St Charles is quoted and cited generously by Fortescue. I think that any good Roman of old would agree that being un-Roman was the same as being un-manly

    Reply
    1. Jeffrey Pinyan

      KJV for readings? Count me out. When thou goest, thy steps shall not be straitened (Prov 4:12a) does not reach the ear with its meaning intact. I did not understand those words until I read them personally and then looked up what I thought was just an archaic spelling of “straightened”.

      And before you ask, no, Proverbs 4 is not in the Lectionary, but it is an example of a passage from Scripture that I heard read from the KJV in my fraternity. My point is that the English used in the KJV is likely to be foreign enough to many ears so that the meaning of the Scriptures is obscured rather than revealed.

      (And no, I do not think the same can be said generally for the translations of the propers.)

      And I’m not sure I buy the “un-Roman = un-manly” equation.

      Reply
      1. Karl Liam Saur

        I take unRoman to be lacking in gravitas, not masculinity as such…. Roman matrons could be Roman, or unRoman….

      2. Regina Plunkett-Dowling

        Jeffrey,

        The approved translation is the RSV — Revised Standard Version — not the King James. Scholars raised on the King James and Authorized Version sought to create a new translation that was faithful to the Greek and Hebrew texts, without destroying the beautiful rhythms of English speech that animated the King James. The RSV was published in 1952, and was that rare translation embraced in both scholarly and pastoral circles. It’s a peach. Ignatius Press publishes a Catholic edition, I believe.

      3. Jeffrey Pinyan

        Regina, I have the Ignatius RSV 2nd Catholic edition. It is quite a good text for study and leisure reading.

  5. M. Jackson Osborn

    Granted un-Roman=un-manly may not be an apt comparison. ‘Lacking in gravitas’, or, for that matter, ‘Romanitas’ is indeed better. However, I didn’t at all think the likeness to yards of lace (often called ‘fish net’) to un-manliness at all inapt. But, at any rate, we do have it on St Charles Barromeo’s authority that it is ‘un-Roman’ – and, we may add ‘un-gravitas’.

    As for the Authorised Version, JP, if you were not reared on it, it may indeed sound as unnatural to you as Shakespeare or Chaucer; but not to those of us who heard it and experienced it as a normal part of life. And, you will note, that I did say ‘as an option’, not as an imposed norm. I might, though (and, this IS a compliment), observe that it seems strange to me that someone who seems to be a scholar of several classical languages and somewhat gifted intellectually would have anything other than admiration for the KJV. Do we normally appreciate ANY book because it simply doesn’t present us with vocabulary we don’t already know?

    Reply
    1. Jeffrey Pinyan

      MJO, I am sorry if I ever gave the impression that I am a scholar of ANY classical languages! I took French in my pre-college schooling, and would probably be much more adept at it if I exercised it more frequently, but that is the sum total of my schooling in foreign languages. I have never received any sort of education in Greek, and my education in Latin has mostly been at the feet of my wife. I would very much like to learn Latin (and perhaps Greek) so that I could read source texts more easily. (I’m working through some of Augustine’s sermons on “sursum cor(da)” at the moment, and doing okay, but that’s only with constant recourse to a dictionary.)

      As for my intellectual giftedness, my excessive humility prevents me from speaking of it.

      I would not say that I do not appreciate or admire the KJV. I just do not think it is the best translation to use today… but I say that as an American, not an Englishman. I would guess the average English Catholic has a greater fondness for the KJV than the average American Catholic. (I happen to like the RSV myself, with or without the “thee”s and “thou”s.)

      I’d be happy to talk more about this, but we’re starting to veer off-topic. Feel free to email me (japhy734 at gmail).

      Reply
      1. M. Jackson Osborn

        JP – Sorry if I credited you with an inappropriate expertise in classical languages. It was only because I thought (perhaps mistakenly) that I recalled you parsing Greek and Latin on this blog.

      2. Jeffrey Pinyan

        Oh, I do have expert copy-and-paste skills. I am a copy and paste scholar.

        I have, on occasion, posted the text of certain Latin prayers and translations (sometimes mine, sometimes not), but I could not be called a scholar by any stretch of the imagination.

        Although, with God all things are possible!

  6. Jordan Zarembo

    Anglican Ordinariate churches will likely celebrate certain other liturgical days such as Candlemas (Presentation of our Lord) and Michaelmas (now “Feast of the Three Archangels”) with a much greater level of solemnity than most Roman churches. A good number of Roman parishes do not often celebrate the blessing of candles on Candlemas, for example. Perhaps Anglican Ordinariate liturgical cross-fertilization might reawaken Romans to certain liturgical practices which had declined even before the postconciliar changes.

    I respect the arguments of those who support the suppression of pre-Lent (Septuagesimatide) in the 1970 Missal. Karl Liam Saur’s defense of the suppression of pre-Lent at Catholic Sensibility convincingly illustrates the yawning disjunct between the historical practices of the laity and the lighter penitence of the season. My strident response to Karl’s position unwisely refused to consider this disjunct between the practices of the laity and the implications of pre-Lent. I maintain: should lay perceptions predominately determine the value of pre-Lent?

    Some traditional(ist) Roman Catholics have long rued the suppression of pre-Lent, the loss of Epiphanytide and Pentecost octave, and the Sundays after Epiphany and Pentecost. If a Roman parish is traditionally inclined by consensus, it should also be permitted to maintain aspects of the previous Roman calendar in a manner similar to Ordinariate parishes. A permission for a small minority of Roman Catholic priests to wear red and recite the Veni Sancte Spiritus for eight days will not damage the uniformity of the Roman Rite to a great degree. Rather, permitting traditional Romans a return to the old calendar (but with the current lectionary) might help mend certain bitter divisions.

    Reply
  7. Brigid Rauch

    With regards to lace – Powerful men in many non-Western cultures dress in very rich fabrics as a sign of power, so I think we can step away from any discussion of manliness, especially when that discussion hints of homophobia.
    However – Lace and sumptuous brocades were and are signs of wealth and power. I would suggest they are the equivalent of a modern day bespoke suit from a high end design house. As such, we may want to discuss what is being communicated when many male clerics choose to wear these fabrics. As a contrast, consider that many traditionalists want all sisters dressed in pseudo medieval drab materials.

    Reply
    1. M. Jackson Osborn

      What, pray, does a quite justified disgust at the yards of prissy and decadent lace and gauze that pretend to be surplices have to do with homophobia? Nothing! Quite the opposite, I should say. There is no homophobia of any description here. It is astonishing that the priests who wear these aren’t embarassed beyond words. I can hardly think of them as being in persona Christi. Nor would anyone think of such garments as symbols of wealth and power: only of tasteless decadence. St Charles Barromeo was spot on.

      Reply
      1. Jack Wayne

        Some of the anti-lace comments here (in prior comment threads) tend to be quite homophobic, which is what I think Brigid was referring to.

        Personally, I like to judge vestments by what is aesthetically pleasing or by the context in which it is used, so I’d rather not make a blanket statement about lace or suptuous materials always being unacceptable. I’ve seen a lot of very nice surprices with lace trim that seemed quite appropriate (strangely, I’ve actually seen more lace at OF masses), as well as some nice plain ones.

  8. Brigid Rauch

    Yes! Chestnut Sunday is fun. So is Stirrup Sunday, Mothering Sunday, and…. and…. and….

    I agree, and I was a member of a parish that had its own traditions for many years. Celebrations of St. Patrick’s Day, St, Joesph’s Day (complete with a Joseph’s table of food to be donated to the poor) and even Dingus Day also come to mind. Care must be taken not to impose cultural customs on other ethnic groups (although customs are often freely copied). Even more care must be taken to ensure that Faith doesn’t become a mere cultural artifact.

    Reply
  9. Fr. Allan J. McDonald

    Since I discovered the “gesima” Sundays with the EF calendar, I’ve always mentioned in our bulletin the three Sundays before Ash Wednesday what “gesima” it is, 70, 60, 50, leading to Quadragesima (40) or Lent. It is a wonderful way to remind Catholics to get ready for Ash Wednesday and the Lenten season. One does not necessarily have to have a penitential thrust to these preludal reminders of approaching Lent, vestments can still be green and the particular Sundays in Ordinary Time are still used with orations and lectionary. Just give them the traditional names and remind people Lent is coming.

    Reply
    1. Jim McKay

      Aren’t they reminders that Easter is coming?
      Quinquagesima is fifty days to Easter, right?
      And the others sort of like that…

      Reply
      1. Fr. Allan J. McDonald

        Yes, thanks for clarification that the juxtaposition of these Sundays by the numbers Septua..Sexa…Quinquagesima is toward Easter not Quadragesima or Lent. Nonetheless, though, the naming of these pre-Lenten Sundays does remind people to get ready, kind of an Advent for the Lenten/Easter seasons.

      2. Gerard Flynn

        “Yes, thanks for clarification that the juxtaposition of these Sundays by the numbers Septua..Sexa…Quinquagesima is toward Easter not Quadragesima or Lent.”

        Is that English?

      3. Jeffrey Pinyan

        Perhaps he meant: “Yes, thanks for the clarification that the prefixes for these Sundays (septua-, sex-, and quinquagesima) are relative to Easter and not to Quadragesima or Lent.”

        I hope this English clarification finds you well, Gerard.

  10. Earle Luscombe

    I would love to see a serious study as to why those Episcopalians, who joined the Ordinate, did so. Perhaps in a few years it could and should be done. MY own guess, and that’s all it is, is this: 1) The horror of the lady bishop, and/or the openly gay rector. 2) Love of a high level of ceremonial, and ritual observence. 3) And then, and only then acceptance of Catholic doctrine. I am of course speaking of the laity. For the clergy, I think reason three would become reason one. And so, for these people the old calendar would make sense.

    Just my very uneducated opinion.

    Reply
  11. M. Jackson Osborn

    Is that, indeed, your guess, sir? There are, of course, many options other than Rome for those whose love of ‘a high level of ceremonial’ is merely that. (Rome, in fact, is the last place one would see as a safe haven for such.) Too, in some cases, it was the laity who goaded a not altogether enthusiastic priest. Do have a nice day.

    Reply
  12. Earle Luscombe

    Mr. Osborne, I will agree with you on reason two in tht there are other options available, and some Episcopalians have indeed availed themselves of one, the Orthodox Church in American, as an example. And yes, most Episcopalians, I know whould cringe at what passes for liturgy in too many RC parishes. Why then does one join the Ordinate? Why?

    Just a note, I am not an Episcopalian, but for a part of my life was involved in a fairly substantial Episcopal Church in New England, as music director, so I know a little bit about what’s going on.

    Reply
    1. M. Jackson Osborn

      Dear Mr Luscombe –
      With your years as choirmaster in an Episcopal Church, you may, indeed, know at least SOME aspects of the lay of the land. Anglicanism embraces Catholics who are more Catholic than the pope; Low Church types, who often are quite orthodox and Catholic in doctrine, Low Churh types who are basically Methodists or Presbyterian in ‘doctrine’; Unitarians; Deists (such as our Founding Fathers); atheists, and even people who don’t believe in the physical resuurection, and, thusly, are not really Christian; one could go on and on treating the ways in which unorthodox strains infuenced Anglicanism over the years, and blemished to a greater or lesser extent what was, fundmentally, a church bent on retaining its orthodox history and that Catholic identity and spiritual heritage which it never completely lost. Significant numbers of apologists, divines, and dons (of which Newman was but one) ever defended the Catholic heritage which remained alive in the CofE, and to a significant extent shaped and informed it. Different people would say different things in giving reason why to be a part of the Ordinariate. For one, you have answered this question of yours yourself. Some have said that we get our cake and eat it too. Well, whatever the setting, this is always a happy state of affairs. I, though, was one of the founding members in the early 1980s. The why was manifold: it had to do with less rather that more closeness to Rome in key doctrinal and pastoral areas, the what-would-be ordination of women (with utter disregard for the impact on other Catholic bodies such as Rome and the East); grave laxity in certain matters of both faith and morals. Now, the splintering of Anglicanism is well under way and is likely to continue. There is and will be no mercy in the Anglican structure as it now is for dissent on the matters that are grave and irreconcilable. Now, with JPII’s overture in 1982 and HF Benedict’s action in recent years, we have the Ordinariate. Deo Gratias! You…

      Reply
  13. Fr. Jim Blue

    Looks like they are getting the deck chairs arranged beautifully.

    Reply
    1. Jeffrey Pinyan

      Is this not akin to the “biological solution” euphemism which has been criticized here? This is just institutional death in place of personal death.

      It saddens me that we can’t find a more constructive form of conversation about these sorts of topics than praying for the death of those we disagree with or comparing one or another group of Christians to the sinking Titanic.

      Reply
      1. M. Jackson Osborn

        Did I miss something? I am lost as to the import of the exchange btween JP and FrJB just above here.

      2. Gerard Flynn

        Lighten up, Mr Pinyan. Laetare Sunday is not a day for lugubrious nit-picking. A closer look at what was said will reveal that it is not people who are compared to the passengers on the Titanic, but certain practices – a legitimate comparison indeed.

  14. Jonathan Day

    Agatha Christie said – and I so agree with her – that it is essential to preserve the traditional traditions of the English kalendar.

    Stirrup Sunday, for instance, when the lord of the manor traditionally drinks a traditional cocktail of mead and gin before he rides to hounds, and the scripture reading at Mattins is Proverbs 26.3, ‘A whip for the horse, a bridle for the ass, and a rod for the fool’s back.’

    For more on this tradition see Humphrey Thwackmorton, Ye Olde Booke of Thinges We Didde (Poppleton, 1942), p. 754 et passim

    Reply
    1. M. Jackson Osborn

      JD – More about Stir up Sunday –
      In my experience and understanding this Sunday is called stir up Sunday because it was the incipit of the collect for the Sunday Next before Advent in the 1662 BCP. In later BCPs it appears as the collect for Advent III, and appears in The Anglican Missal (with slightly different wording) as the collect for Ember Friday in Advent. Your account of these words as related to the manorial hunt is colourful, but new to me, and is probably evidence of secular borrowing.

      The old collect for Sunday Next Before Advent:
      Stir up, we beseech the, O Lord, the will of thy faithful people; that they, plenteously bringing forth the fruit of good works, may by thee be plenteously rewarded; through Jesus….

      The one for Ember Friday of Advent:
      Stir up, we beseech the, O Lord, thy power, and come among us: that we, who put our trust and confidence in thy mercy, may speedily be delivered from all our adversities. Who livest and reignest…

      And, the one in the 1979 BCP for Lent III:
      Stir up thy power, O Lord, and with great might come among us; and, because we are sorely hindered by our sins, let thy bountiful grace and mercy speedily help and deliver us; through Jesus Christ our Lord, to whom, with thee….

      Obviously variants on an original, the Stir up collects do, in fact, have Latin progenitors.

      Too bad about the manorial hunt and the Chestnut Sunday revelry… more examples of the carnivalising (or mardi gras-ing) of sacred times.

      Oh… and I think that there is some tradition for ‘stirring up’ fruit cakes for the coming holidays on Stir up Sunday. Wouldn’t our lives be dull without the events inspired directly from Christain religion and culture?

      Reply
    2. Gerard Flynn

      It would be a pity to make an absolute of Agatha Christie’s recommendation. Not everything is worth preserving.and it’s better that some things fall into desuetude. Wisdom is to be found in the capacity to know which category applies in any particular case.

      Reply

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