Next Sunday, in the Novus Ordo, is Christ the King. Sadly, the Ordinariate Calendar was made to follow the OF Calendar, so it will observe Christ the King this Sunday. BUT look at the Collect. The Novus Ordo mutilated the Collect, which had originally been composed to express the doctrine of the Social Reign of Christ the King over all nations and all communities. Disgraceful. BUT the Ordinariate Use returns to the Collect as originally composed under Pius XI, unbowdlerised! A vindication of Archbishop Lefebvre! Would he have been surprised if he could have known that ...
P.S. A good one today on Gkirkuk.
16 November 2015
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Not available online? Under copyright? Really? I assume it's mostly like other 'stuff' that IS available online, but still ...
Father, can you say anything about what the reasoning was for allocating Christ the King on the last Sunday of October in the vetus ordo?
"Father, can you say anything about what the reasoning was for allocating Christ the King on the last Sunday of October in the vetus ordo?"
The feast was placed where it was in reference to the Feasts of All Saints and All Souls, no? Here is the King, and here are His assorted subjects. The feast itself tended to emphasize His kingship over his quick subjects, while the subsequent feasts of course focus on the dead ones.
The OF arrangement is intended to be eschatological: here is the feast at the end of the year, like Christ will come in His kingly glory at the end of time.
I would say the Novus Ordo placement is almost purely eschatalogical, whereas the placement in the Vetus Ordo gives it the temporal focus you mention as well as the eschatalogical focus that we find throughout November due to All Saints and All Souls. It is, in one feast in October, the following month of the liturgical year in microcosm.
The reason, I think, is a more practical one. Pope Pius XI was Archbishop of Milan before his papacy. And in deference to his Ambrosian Rite, he put the feast just before the Advent (in the Ambrosian Rite they have six Sundays).
The Divine Worship Missal intrigues me, if only because it could prove to be the window through which "Traditional" prayers and practice find a place in the Roman Rite itself. Although I am aware that there are points of disputation regarding how much of the Anglican patrimony is actually preserved in its contents and the Ordinariate itself, one a wider scale the Ordinariate and its liturgy may demonstrate that more or less classical liturgy can function well as vernacular liturgy. Again, I realize there is some dispute about this and this is something of a simplistic view, however, the liturgy of the Ordinariate could potentially be a landmark for vernacular liturgy in the context of post-Vatican II Catholicism.
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