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Divine Worship: ruBrical DirectorY
from DW Missal
Divine Worship
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rubriCAl DireCTory
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INTRODUCTION
1. On the night before he died, while at table with his disciples, our Saviour, Jesus Christ, instituted the Eucharistic sacrifice of his Body and Blood. “This he did in order to perpetuate the sacrifice of the Cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and Resurrection: a sacrament of unity, a bond of charity, a Paschal banquet in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.”1
2. Faithful to the command of Christ,2 the Church from that night onward has celebrated the Holy Eucharist, the “source and summit of the Christian life.”3 It is the sacrament of the Church’s unity, both the sign and the cause of our communion in the divine life which establishes the communion of the Church, as the Lord Jesus has himself said: “Whoever eats my flesh and drinks my blood abides in me, and I in him.”4 In celebrating the Sacrament of the Holy Eucharist, Christians proclaim their Paschal faith in fidelity to the Gospel so that they may be united ever more intimately to Christ their Head, be cleansed of their sins, and be drawn into the communion of the Blessed Trinity.
3. Divine Worship, the Celebration of Mass for use by the Personal Ordinariates established under the auspices of the Apostolic Constitution Anglicanorum coetibus, gives expression to and preserves for Catholic worship the worthy Anglican liturgical patrimony, understood as that which has nourished the Catholic faith throughout the history of the Anglican tradition and prompted aspirations towards ecclesial unity.
4. Public liturgical celebration according to Divine Worship is restricted to the Personal Ordinariates established under the Apostolic Constitution Anglicanorum coetibus. Any priest incardinated in an Ordinariate may also celebrate the Mass
1 SECOND VATICAN ECUMENICAL COUNCIL, Constitution on the Sacred Liturgy Sacrosanctum concilium, 47. 2 Cf. Luke 22:19. 1 Corinthians 11:23-25. 3 SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen gentium, 11. 4 Cf. John 6:56.
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introduction
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according to Divine Worship outside the parishes of the Ordinariate when celebrating Mass without a congregation, or publicly with the permission of the rector/pastor of the corresponding church or parish.5
5. In cases of pastoral necessity or in the absence of a priest incardinated in an Ordinariate, any priest incardinated in a Diocese or in an Institute of Consecrated Life or Society of Apostolic Life may celebrate the Holy Eucharist according to Divine Worship for members of the Ordinariate who request it.6 Any priest incardinated in a Diocese or in an Institute of Consecrated Life or Society of Apostolic Life may concelebrate Mass according to Divine Worship.
6. As a liturgical provision for the sanctification of the faithful who come to the Catholic Church from the Anglican tradition, Divine Worship preserves such features and elements that are representative of the historic Anglican Books of Common Prayer and Anglican Missals, in conformity with Catholic doctrinal and liturgical norms. The celebration of the Holy Eucharist expressed by Divine Worship is therefore at once distinctively and traditionally Anglican in character, linguistic register, and structure, while also being clearly and recognizably an expression of the Roman Rite.7
7. The liturgical norms and principles of the General Instruction of the Roman Missal8 are normative for this expression of the Roman Rite, except where otherwise stipulated in this Directory and in the particular rubrics of Divine Worship. This present Directory is intended to provide instructions for those areas in which Divine Worship diverges from the Roman Missal.
5 Cf. POPE BENEDICT XVI, Apostolic Constitution Anglicanorum coetibus, Art. III. 6 Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Complementary Norms to the Apostolic Constitution Anglicanorum coetibus, n. 6 §2. 7 Cf. SECOND VATICAN ECUMENICAL COUNCIL, Constitution on the Sacred Liturgy Sacrosanctum concilium, 38. 8 Cf. General Instruction of the Roman Missal (GIRM), Third Typical Edition, 2002.
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GenerAl norMs
8. Divine Worship expresses an integral liturgical provision for the Personal Ordinariates established under the auspices of the Apostolic Constitution Anglicanorum coetibus. It is to be taken as a whole, and its constitutive elements are not interchangeable with elements of the Roman Missal.
9. Insofar as Divine Worship respects received texts in their integrity, variations of idiom and linguistic register have been harmonized so that the texts chosen are broadly representative of the classic Prayer Book tradition while also attempting to avoid undue preference for wordings distinctive to any particular country. According to local custom, “Holy Ghost” may be used interchangeably with “Holy Spirit” throughout the celebration of the Mass.
10. The rubrics of the Divine Worship Order of Mass aim to preserve traditional customs of Anglican Eucharistic worship with respect to orientation, postures, gestures, and manual acts, while also permitting the celebration of Mass in a manner similar to that of the Roman Missal, Third Typical Edition. This rubrical flexibility provides for the variety of liturgical traditions and experiences among the parishes and communities of the Personal Ordinariates.
11. The Holy Eucharist is to be celebrated with due reverence and dignity and with such solemnity as may be proper to the quality of the day and season, the pastoral benefit of the People, and the resources of the time and place, according to the prudent determination of the principal celebrant or pastor. A more solemn celebration of the Mass is appropriate on Sundays, Holy Days of Obligation, Solemnities, and principal Feast Days. Mass celebrated more solemnly typically includes the use of incense, the singing of the Mass Propers as well as of parts of the Ordinary of the Mass, and should also include the ministrations of one or more Deacons assisting the Priest, each according to their roles. In the absence of a second Deacon, another cleric or even an Instituted Acolyte may serve the subdiaconal ministry and read the Epistle.9
9 See POPE PAUL VI, Ministeria Quaedam (1972).
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12. In the rubrics and norms that follow, words such as “say” and “sing” are to be understood as both singing and reciting, according to the solemnity of the celebration.10
13. The texts of the chants (Introit, Gradual, Alleluia, Tract, Offertory, and Communion) are provided in Divine Worship as found in the musical patrimony of the Anglican tradition. The Coverdale translations of Psalm texts in the chants are common to the Anglican Missals and Anglican translations of the Graduale Romanum. When the Introit is sung, the antiphon may be followed by the verse, the Glory be…, and a repetition of the antiphon. When the Introit is recited, the verse, the Glory be… and subsequent repetition of the antiphon may be omitted. Additional verses of the appropriate Psalm may be added to the Introit, Offertory, and to the Communion chants as needed, according to the norms of the Graduale Romanum.
14. The given texts of the chants may be replaced by the chants of the Graduale Romanum or by musical settings of the Graduale which rely on a different translation of the same texts. The Gradual and Alleluia may be replaced by the Responsorial Psalm and Alleluia of the Lectionary. In addition to, or in place of, the Introit, Offertory, and Communion, an appropriate hymn may also be sung. Likewise, the given text of a Sequence may be replaced by a prose or musical setting which relies on a different translation of the same Sequence.
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The introductory rites
15. The rites preceding the Liturgy of the Word, namely the Entrance, the Reverence of the Altar, the Collect for Purity, the Summary of the Law, the Kyrie, the Gloria, the greeting, and the Collect have the character of a beginning and preparation. Their purpose is to ensure that the faithful who gather as one dispose themselves to listen properly to God’s Word and to celebrate the Eucharist worthily.
16. The Prayers of Preparation (Appendix 1) may be prayed by the Priest, Sacred Ministers, and servers before Mass in the sacristy. The
10 Cf. GIRM no. 38.
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Prayers at the Foot of the Altar with the Confiteor may be prayed at the lowest steps of the altar after the Priest and Ministers have vested. If the faithful are invited to join the Ministers in saying the responses and the Confiteor, their doing so may replace the usual Penitential Rite. When said at the foot of the altar, these Prayers of Preparation may be accompanied or followed immediately by the Introit, and Mass continues with the Kyrie.
17. The Rite of Sprinkling Holy Water (Appendix 2) as a memorial of Baptism may precede the principal Sunday Mass and is especially fitting on the Sundays in Eastertide. When the Rite of Sprinkling Holy Water takes place, the Priest may wear a cope in the colour of the day before changing into the vestments for Mass. The Introit may follow directly and Mass continues with the Kyrie. When the Rite of Sprinkling Holy Water is used, the Prayers of Preparation, if used, are said preferably in the sacristy.
18. The Collect for Purity is said by the Priest. This preparatory prayer, reminiscent of Psalm 51, is drawn from the Sarum Missal and invokes the graces of the Holy Spirit. Then, facing the people, the Deacon or Priest may say the Summary of the Law or, on occasion, rehearse the Decalogue (Appendix 3).
19. The Kyrie is a prayer by which the faithful acclaim the Lord and implore his mercy. Each acclamation is usually pronounced twice, though it is not to be excluded that it be repeated several times, by reason of the character of the various languages, as well as of the artistry of the music or of other circumstances.
20. The Gloria is an ancient hymn in which the Church glorifies and entreats God the Father and the Lamb. The Gloria is intoned by the Priest or, if appropriate, by a cantor or by the choir. The Gloria is sung or said on Sundays, on Solemnities and Feasts, on every day during the Octaves of Christmas, Easter, and Pentecost, and at special celebrations of a more solemn character. It is not said on the Sundays of Advent, and on the Sundays of Pre-Lent and Lent.
21. Next the Priest pronounces the Collect of the day, through which the character of the celebration finds expression. The faithful may stand or kneel during the Collect, according to custom, and they join the Priest in the concluding acclamation of Amen. At Mass, only a single Collect is ever said.
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The liturgy of the Word
22. In the readings from Holy Scripture, explained in the homily, God speaks to his people, opening to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is in the midst of the faithful through his Word.11 The scriptural readings at Mass are taken from the Lectionary in the Revised Standard Version (Second Catholic Edition). The proper Gradual and Alleluia may be replaced by the Responsorial Psalm and Alleluia of the Lectionary. The text of the Responsorial Psalm may be replaced by those from the Coverdale Psalter, and the response to the Psalm may be omitted, especially if the Psalm is sung.12
23. In the celebration of Mass with a congregation, the readings are usually proclaimed from the lectern, or, where it is the custom, the Gospel may be proclaimed from another suitable place in the sanctuary, from the pulpit, or from the midst of the congregation.
24. The Alleluia is sung in every season other than Pre-Lent and Lent, with the verses given in Divine Worship or taken from the Lectionary. The Sequence is sung or said on appointed Feasts as indicated. When a Sequence follows the Alleluia verse, the last Alleluia on the verse may be omitted in those Sequences that end with Alleluia (for Easter, Pentecost, and Corpus Christi). In Eastertide, the Gradual is replaced by the Responsorial Psalm in the Lectionary or by the Paschal Alleluia. If there is a second reading, the two verses of the Paschal Alleluia may be divided and sung as a Gradual and Gospel Acclamation; if there is only one reading before the Gospel, the Paschal Alleluia is proclaimed as a single text before the Gospel.
25. The homily is an integral part of the Liturgy of the Word for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners. The homily should be given by the Priest himself. He
11 Cf. SECOND VATICAN ECUMENICAL COUNCIL, Constitution on the Sacred Liturgy, Sacrosanctum Concilium, nos. 7 and 33. 12 General Instruction to the Lectionary, no. 20.
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may entrust it to another Priest or, occasionally, according to circumstances, to the Deacon, but never to a lay person.13
26. The Nicene Creed is to be sung or said by the Priest together with the People on Sundays and Solemnities. If it is sung, it is intoned by the Priest or, if appropriate, by a cantor or by the choir.
27. Various forms of the Prayers of the People are provided (Appendix 4). Given their particular histories and development from presidential prayers, some of the Prayers of the People are to be said by the Priest alone. According to the character of the celebration and given pastoral circumstances, individual biddings and petitions may be added or deleted.
28. The Penitential Rite emanates from the Liturgy of the Word and prepares the community for the Liturgy of the Eucharist. The Deacon or Priest invites those present to take part in the Penitential Rite, which, after a brief pause for silence, the entire community, kneeling, carries out through a formula of corporate acknowledgement of sin. The Penitential Rite concludes with the Priest’s prayer for the forgiveness of sins which, however, lacks the efficacy of the Sacrament of Penance and is not a general absolution. Therefore the Priest does not make the Sign of the Cross over the people during this prayer.
29. Then the Deacon or Priest may rehearse one or more of the Comfortable Words. These sentences are meant to strengthen the Christian faithful with the assurance of mercy through Christ’s power to forgive sins, conferred on the Apostles and their successors.
30. Brief announcements or notices may follow the Comfortable Words. If there is a collection of offerings for alms for the needs of the Church or the relief of the poor, the Priest may introduce it with one of the biblical Sentences provided.
The liturgy of the eucharist
31. Divine Worship provides for two forms of the Offertory, a fact which respects a divergence in liturgical experience among
13 Cf. CIC, can. 767 §1; CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, Instruction Redemptionis sacramentum (2004), nos. 64-65.
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Ordinariate communities. The first form of the Offertory is drawn out of the Anglican Missal tradition while the second form reflects the Roman Missal as revised following the Second Vatican Council. The choice of the Offertory form should respect the overall shape of the liturgical celebration, such as the distinction between Sunday and weekday Masses, and is made within the context of the particular tradition of a parish or community of the Ordinariate.
32. The Roman Canon is the normative Eucharistic Prayer for the Divine Worship celebration of Mass. The Alternative Eucharistic Prayer, which corresponds to Eucharistic Prayer II of the Roman Missal, is provided for Masses on weekdays, for Masses with children, and other Masses where pastoral needs suggest it. The Alternative Eucharistic Prayer may be used with its proper Preface or with another Preface as the liturgical celebration or season suggests.
33. The Priest prays the Roman Canon and the Alternative Eucharistic Prayer in accordance with the rubrics that are set out in each of the Prayers. The Ordinary, even if not a Bishop, is equivalent to a diocesan Bishop in law and so must be mentioned by means of the formula: together with thy servant N. our Pope, N. our Bishop (or N., our Ordinary). If the Ordinary is the celebrant, after the words together with thy servant N. our Pope, he adds and me, thine unworthy servant. If the Ordinary is a Bishop, he may add: together with thy servant N. our Pope, my brother N., the Bishop of this local Church, and me, thine unworthy servant. If the Ordinary is not a Bishop, he may add: together with thy servant N. our Pope, N., the Bishop of this local Church, and me, thine unworthy servant.
34. The Lord’s Prayer, said by Priest and People standing, introduces the Communion Rite.
35. The Peace follows, by which the Church expresses ecclesial communion and asks for peace and unity for herself and for the whole human family. As for the sign of peace to be given, it should proceed in accordance with the culture and custom of the people. It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner.14 Following the Peace the people kneel.
14 GIRM no. 82; see also CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, Instruction Redemptionis sacramentum (2004), no. 72.
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36. At the Fraction, the Priest begins breaking the Eucharistic Bread while singing or saying the anthem Christ our Passover. Christ’s gesture of breaking the bread at the Last Supper, which gave this action its name, signifies that the many faithful are made one Body15 by receiving Communion from the Bread of Life which is Christ, who died and rose for the salvation of the world. The Fraction or breaking and distributing hosts into other vessels for distribution to the faithful is carried out with proper reverence by the Priest, assisted by the Deacon or a Concelebrant. The Priest then places a piece of the Host into the Chalice. The supplication Agnus Dei accompanies the Fraction. The Agnus Dei ends with the petition grant us thy peace. 16 In Masses for the Dead, the petitions are grant them rest, said the first two times, and grant them rest everlasting the third time.
37. Following the Fraction, the Priest, facing the altar and with hands joined upon it, says with all who will receive Communion the Prayer of Humble Access which is a communal preparation for Holy Communion. The response, Lord I am not worthy, may be said one or three times.
38. It is most desirable that the faithful, just as the Priest himself is bound to do, receive the Lord’s Body from Hosts consecrated at the same Mass and that, when possible, the faithful also partake of the Chalice, so that even by means of signs Communion will stand out more clearly as a sacramental participation in the sacrifice being celebrated.17
39. When the distribution of Communion is finished, as circumstances suggest, the Priest and People spend some time in silent prayer. If desired, a Psalm or hymn may be sung. At the conclusion of this period, the Priest and the Faithful say together the Prayer of Thanksgiving (Almighty and everliving God), or this may be said by the Priest alone. To bring to a conclusion the entire Communion Rite, the Priest says the Postcommunion Prayer, in which he prays for the fruits of the mystery just celebrated.
15 Cf. 1 Corinthians 10:17. 16 CF. GIRM no. 83. 17 Cf. SACRED CONGREGATION FOR THE DISCIPLINE OF THE SACRAMENTS, Instruction Immensae caritatis (1973), no. 2; GIRM no. 85.
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Concluding rites
40. The Concluding Rites consist of the Priest’s greeting and blessing, the dismissal of the People by the Deacon or Priest, and the reverence to the altar.
41. Optional Prayers over the People are provided for the Sundays and weekdays of Lent. These prayers, which have a penitential character, implore a special gift of grace for perseverance in Lenten discipline, so as to reap their spiritual fruits. Following the Postcommunion prayer, the Priest introduces the Prayer over the People with the invitation The Lord be with you. The Deacon or, if necessary, the Priest himself then says Bow down before the Lord. followed by the Prayer over the People. The Priest proceeds immediately to the blessing, omitting in this case The peace of God… and saying only … and the blessing of God Almighty while imparting the blessing.
42. Where it is the custom, the Last Gospel (Appendix 6) may follow as a concluding devotion and is recited immediately after the dismissal. The Last Gospel is especially appropriate in Christmastide, except on Christmas Day when it is the Gospel appointed for Mass. On Christmas Day, the Gospel for the Epiphany (Matthew 2:1-12) may be read as the Last Gospel. The Last Gospel is omitted at the Mass of Palm Sunday, at the Mass of the Lord's Supper on Maundy Thursday, at the Easter Vigil, and at Masses followed by a procession.
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oTher norMs AnD inDiCATions
43. The colour of sacred vestments for Mass is as follows: a. White is used during Eastertide and Christmastide; also for
Feasts of the Lord other than of his Passion; in celebrations of the Blessed Virgin Mary, of the Holy Angels, of Saints who are not Martyrs; on the Solemnities of All Saints and the Nativity of
St John the Baptist; and on the Feasts of St John the Evangelist, of the Chair of St Peter, and the Conversion of St Paul. b. Red is used for Palm Sunday, Pentecost Sunday (Whit
Sunday), during the Octave of Pentecost; on celebrations of the Lord’s Passion; on the Feasts of Apostles and Evangelists; and for the celebration of Martyrs. c. Green is used for the Time after Epiphany until
Septuagesima, and in the Time after Trinity. d. Violet or purple is used in Advent, Pre-Lent, and Lent, and on Ember Days, except in the Pentecost Octave. It may also be worn for Masses for the Dead. e. Black may be used at funeral services or for other Masses for the Dead and, where it is the custom, on Good Friday. f. Rose may be used on Gaudete Sunday (Third Sunday of
Advent) and on Laetare Sunday (Fourth Sunday in Lent). g. On more solemn occasions, sacred vestments may be used that are more festive, that is, more precious, even if not of the colour of the day, so also gold and silver can be substituted for other colours, but not for violet or black. 44. Ritual Masses are celebrated in their proper colour, in white, or in a festive colour. Masses for Various Needs are celebrated in the colour proper to the day, in violet or purple if they are of a penitential character, or in black or violet if they are in remembrance of the dead.
45. In Masses for the Dead, the following norms are to be observed: a. In the Prayers of Preparation, Psalm 43 (Give sentence with me, O God) is not said. b. Candles are not used at the Gospel and incense is not blessed or used until the Offertory. c. The Gloria is not said; nor the Alleluia, nor The Lord be in my heart nor is the Book of the Gospels kissed at the end of the reading of the Gospel.
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d. The Creed is not said. e. Water is not blessed at the Offertory (Form I), but the prayer O God, who didst wondrously create is said. Glory be to the Father is not said at the end of I will wash my hands. f. In the Agnus Dei, instead of have mercy upon us is said grant them rest, and the third time grant them rest everlasting. g. In place of the Blessing and Dismissal is said May they rest in peace.
46. The Ordinary or a Bishop, when present, is normally the principal celebrant of the Mass and preaches the homily. At the greeting before the Collect, he may say Peace be with you in place of The Lord be with you. He may bless the people at the end of Mass using the formula for a Pontifical Mass (Appendix 7).
47. When it is the custom, Mass may be preceded by the Litany (Appendix 8) which is said standing, kneeling, or in procession. When the Litany is said immediately before Mass, it concludes with the Introit, Kyrie, and the Collect, omitting the Collect for Purity and the Summary of the Law. When the Litany is said or sung by all the People immediately before Mass, the Penitential Rite and the Prayers of the People may be omitted. The Priest may wear a cope of the colour of the day when the Litany is sung in procession, before changing into the vestments for Mass.
48. On days of special thanksgiving in the life of the Church, the Ordinariate, or the Parish, the solemn Te Deum (Appendix 11) may be sung. If sung during Mass, the Te Deum takes place after the Postcommunion Prayer, before the blessing and dismissal.
49. The use of incense is an expression of reverence and of prayer, as is signified in Sacred Scripture.18 Incense may be used if desired: (a) during the entrance procession; (b) at the beginning of Mass, to incense the cross, altar, and the Priest; (c) at the Gospel procession and at the proclamation of the Gospel; (d) at the Offertory to incense the offerings, the cross and the altar, as well as the Priest, the Ministers, and the People; (e) at the showing of the Host and the Chalice after the consecration. The Priest imposes incense in silence, or while saying in a low voice: Be thou ✠ blessed by him in whose honour thou shalt be burnt. Amen.
18 Cf. Psalm 141:2; Revelation 8:3.
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Table of liturgical Days according to their order of precedence
i
1. The Paschal Triduum of the Passion and Resurrection of the Lord. 2. The Nativity of the Lord, the Epiphany, the Ascension, and Pentecost.
Sundays of Advent, Sundays in Lent, and Sundays of Easter.
Ash Wednesday.
Weekdays of Holy Week from Monday up to and including
Thursday.
Days within the Octave of Easter. 3. Solemnities inscribed in the General Calendar, whether of the Lord, of the Blessed Virgin Mary, or of Saints.
The Commemoration of All the Faithful Departed (All Souls). 4. Proper Solemnities, namely: a) The Solemnity of the Title of the Ordinariate. b) The Solemnity of the principal Patron of the place, city, or state. c) The Solemnity of the dedication and of the anniversary of the dedication of one’s own church. d) The Solemnity of the Title of one’s own church. e) The Solemnity either of the Title or of the Founder or of the principal Patron of an Order or Congregation.
ii
5. Feasts of the Lord inscribed in the General Calendar. 6. Sundays of Christmas Time, the Sundays after Epiphany,
Septuagesima, Sexagesima, Quinquagesima, the Sundays after Trinity. 7. Feasts of the Blessed Virgin Mary and of the Saints in the
General Calendar. 8. Proper Feasts, namely:
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a) The Feast of the principal Patron of the Ordinariate. b) The Feast of the anniversary of the dedication of the principal church of the Ordinariate. c) The Feast of the principal Patron of a region or province, or a country, or of a wider territory. d) The Feast of the Title, Founder, or principal Patron of an Order or Congregation and of a religious province, without prejudice to the prescriptions given under no. 4. e) Other Feasts proper to an individual church. f) Other Feasts inscribed in the Calendar of each Ordinariate. 9. Weekdays of Advent from 17th December up to and including 24th December.
Days within the Octave of Christmas.
Days within the Octave of Pentecost (including the Ember
Days therein).
Weekdays of Lent.
iii
10.Obligatory Memorials in the General Calendar.
Ember Days.
Rogation Days. 11.Proper Obligatory Memorials, namely: a) The Memorial of a secondary Patron of the place, Ordinariate, region, or religious province. b) Other Obligatory Memorials inscribed in the Calendar of each Ordinariate, or Order or congregation. 12.Optional Memorials, which, however, may be celebrated, in the special manner described in the General Instruction of the
Roman Missal, even on the days listed in no. 9.
In the same manner Obligatory Memorials may be celebrated as
Optional Memorials if they happen to fall on Lenten weekdays. 13. Weekdays of Advent up to and including 16th December.
Weekdays of Christmas Time from 2nd January until the
Saturday after the Epiphany.
Weekdays of the Easter Time from Monday after the Octave of
Easter up to and including the Saturday before Pentecost.
Weekdays in Time after Epiphany and Time after Trinity.
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If several celebrations fall on the same day, the one that holds the highest rank according to the Table of Liturgical Days is observed. However, a Solemnity impeded by a liturgical day that takes precedence over it should be transferred to the closest day not listed under nos. 1-8 in the Table of Precedence, provided that what is laid down in no. 5 is observed. As to the Solemnity of the Annunciation of the Lord, whenever it falls on any day of Holy Week, it shall always be transferred to the Monday after the Second Sunday of Easter. Other celebrations are omitted in that year.
Should Evening Prayer of the current day’s Office and First Evensong (Evening Prayer I) of the following day be assigned for celebration on the same day, then Evening Prayer of the celebration with the higher rank in the Table of Liturgical Days takes precedence; in cases of equal rank, Evening Prayer of the current day takes precedence.
