20 June 2010

After Trinity: Collects

The Sundays between Trinity Sunday and Advent are, in BCP (the Book of Common Prayer), 25. In the Tridentine Missal, they are 24. But in T, the first Collect of the series is assigned to Trinity Sunday itself, where it is used as a commemoration at the Mass of the Trinity and then in ferial masses during the week. In BCP (which throuighout this period represents S (the Sarum) arrangements), it is moved to the First Sunday after Trinity, which means that in effect the Trinity itself has an Octave (this disposition continues in CW (Common Worship); presumably, ferial masses in the following week are in white vestments). This also means that T is a Sunday ahead of BCP. But T also omits one of this ancient series of collects, the formula represented by BCP Trinity III (here is the original Latin of that prayer: Deprecationem nostram, qs, Dne, benignus exaudi: et quibus supplicandi praestas affectum, tribue defensionis auxilium). Because of this omission, for the rest of the year T is two Sundays ahead of BCP. (In what follows I shall exclude from consideration the Excita collect of the last Sunday before Advent, which, because of the imposition of Christ the King on this day, has its own problems).

CW restored, after the aberrations of the Alternative Service Book, the enumeration of the Sundays after Trinity (except that it terminates them before Advent so as to have a pre-Advent season concentrating on themes of the Kingdom and, optionally, in red vestments). CW also restores some of the old collects, and even allows them to occupy the same Sundays as in BCP/S. These collects are Trinity 1,4,6,7,10,11,12,19,21.

B (Bugnini) used some of the old series of collects; but, because of the invention of a novel 34-week tempus per annum, these survivors are all mixed up and only by very occasional coincidences will they fall upon their old Sundays. The collects thus preserved in B are the collects which, in BCP/S, are attached to the following Sundays after Trinity: 1,2,4,5,6,7,8,11,12,13,14,17,20. This is four more than CW. What I find interesting is that the taste of the CW committee and that of the B group did not always coincide. In six cases it did; but CW rather liked three which B despised; B liked seven which did not make the CW cut. (B did also incorporated into its new set a couple of collects which had originally lived After Easter but which were not 'paschal' enough in theme for the B peculiarity of treating all of the fifty days as the Easter Octave.)

Some people are making a fuss about the new ICEL translation of the Roman Rite for abandoning 'Common Texts'. There is not much evidence that, in this matter of collects, Anglican and RC committees ever bothered to seek a 'common' list. And the evidence supports the suspicion that these modern committes, in each communion, although working at around the same time and having many of the same presuppositions, did their picking and choosing and suppressing for the most part on the basis of pure whimsy.


Joshua said...

Dear Fr H.,

Could you supply the Latin of the Sarum Secret and Postcommunion for this Sunday, the 3rd after Trinity? Having gone along to see how its done at the local TAC, my curiosity has been piqued as to this uniquely Sarum Proper.

Joshua said...

And do my senses deceive me, or does the Secret of this Sunday look very like the Secret in the Votive pro Rege, that survived (somewhat Calvinized) in the Coronation Service?

Chris said...

Secret: Munera tibi quesumus domine oblata sanctificata: ut tui nobis unigeniti corpus et sanguis fiant ad medelam, qui tecum.

Postcommunion: Sacris domine muneribus perceptis: quesumus, ut nos eorum virtute et a vitiis omnibus expies, et donis gratie tue jugiter repleas, per.

(My source (The Use of Salisbury, Sandon) neither classicises the spelling nor modernises the punctuation and capitalisation.)

For the sake of completeness: Introit/Office, lections, Gradual and Offertory as T 3rd after Pentecost; Communion Ego Clamavi (T 22nd after Pentecost); Alleluia (not in T Diligam te domine virtus mea: dominus firmamentum meum et refugium meum et liberator * meus.

This is all S, of course, as BCP propers consist of Collect, Epistle and Gospel only.

Joshua said...

Many thanks!

And I've found the Collect Deprecationem nostram in the traditional Roman Missal - it's the prayer over the people for Monday in the 4th Week of Lent.

Joshua said...

Yes, just as I thought:

Here's the Secret from the Votive pro Rege:

Munera, quæsumus, Domine, oblata sanctifica: ut et nobis Unigeniti tui corpus et sanguis fiant; et regi nostro ad obtinendam animæ corporisque salutem, et peragendum injunctum officium, te largiente, usquequaque proficiant. Per eumdem…

And here's (thanks to Chris) the Sarum Secret for the 3rd after Trinity:

Munera tibi quesumus domine oblata sanctificata: ut tui nobis unigeniti corpus et sanguis fiant ad medelam, qui tecum.

Pretty obviously the Secret for the King is derived from the Secret for the 3rd after Trinity.

It was Cranmerized, and used in the Coronation Service thus:

BLESS, O Lord, we beseech thee, these thy gifts, and sanctify them unto this use, that by them we may be made partakers of the Body and Blood of thine only-begotten Son Jesus Christ, and fed unto everlasting life of soul and body: And that thy servant Queen Elizabeth may be enabled to the discharge of her weighty office, whereunto of thy great goodness thou hast called and appointed her. Grant this, O Lord, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

In the 1954 South African BCP, it was trimmed down and approximated to its earlier use, being made the prayer at the oblation of the elements:

BLESS, O Lord, we beseech thee, these thy gifts and sanctify them unto this holy use, that by them we may be fed unto everlasting life of soul and body; through Jesus Christ our Lord. Amen.

Pedes Christi said...

Many thanks Fr. (and commentators) for giving me these collects. Since Anglicanorum Coetibus, I have been slowly moving, *cum permissu*, to a Sarum/BCP office (from the EF Tridentine/Order of Malta office I was using with the traditional psalter—not Pius X's, God bless him), but this week was stumped when the Latin was not readily available.

Unrelated query, do you know of any other members of the Order of Malta who are former Anglicans? So far I have met only one, and he, while he loves the old mass and is traditional and orthodox, is so far, not so much hostile, as uninterested in the ordinariate, at least for himself and his family. If there are any, I should like to compare notes.
Michael LaRue