DOUBLING THE READINGS AND BIRETTAS
Here are some things for Traditionalists to consider who follow the 1962 Rubrics instead of the Pre-55 Rubrics.
At the Solemn Mass at St. Thomas Aquinas Seminary, as well as many other chapels, oratories, and parishes, the Subdeacon transfers the Missal all the way to the Gospel side while incense is being put into the censor, then the Deacon brings the Missal back in after laying out the Corporal. It would seem to be easier for the Subdeacon to move the Missal near the middle altar card, leaving enough room for the Deacon to lay out the Corporal and then resituate the Missal after the Corporal has been laid out.
But the 1962 Ritus Servandus[1] commands otherwise. It says this in the Ritus Servandus:
“subdiaconus missale in latere Evangelii collocaverit et diaconus librum Evangaliorum in medio altaris deposuerit.”[2]
It would seem that the reformers were quite lazy in this matter, or perhaps clumsy or neglectful? Not only did they omit to change, in the Cæremoniale Episcoporum, for the Bishop not to “double the readings” but in the Ritus Servandus of the Missale Romanum they omitted to change the Ceremonial in the Ritus itself. However, even though the Cæremoniale Episcoporum still technically calls for the Bishop to read the Epistle and Gospel in addition to Epistle and Gospel being sung, the 1962 Rubricæ Generales has this changed rubric:
“473. In Missis in cantu, ea omnia, quae diaconus vel subdiaconus aut lector, vi proprii officii cantant vel legunt, a celebrante omittuntur.”[3]
The Rubricæ Generales and the Ritus Servandus together make up the rubrics. So, the ceremonial retaining the transfer all the way to the Gospel side begs the question, why did the Reformers fall short on integrating this new rubric of the Priest not reading the Epistle and Gospel if they are sung by the Subdeacon and Deacon? Interpretations abound as to why, but that is not within the scope of this short article, the scope being to merely bring to the attention, of those otherwise not aware, of the strange modus operandi of the reformers.
Also, this same 1962 Ritus Servandus clearly states that it is “becoming” that the Celebrant at Low Mass wears the Biretta.[4] The Rubricæ Generales and Ritus Servandus are rubrics that must be followed. So, if the FSSPX in America don’t want the biretta at the Divine Office, processions, and part of daily life around the seminary and chapels that’s their prerogative, but when it comes to wearing the biretta at Low Mass and the wearing of the biretta at Solemn Mass by all Sacred Ministers,[5] then why not aim for the high standards that the Rubrics have laid down? J.B. O’Connell says that the Ritus Servandus I. binds under pain of venial sin.[6] He also says in his manual updated to 1962 that although the biretta is no longer of obligation “it is becoming to do so.”[7] So, even though O’Connell’s 1964 manual says the obligation to wear the biretta is no longer of obligation, he insists that the interpretation of “convenienter caput tegit” as “becomingly wears the biretta” and this is a high standard laid down by the rubrics. This also leaves a carte blanche choice to the Sacred Minister. Or, if a Superior wanted to make it a matter of obedience, he could invoke the interpretation of a non-obligation and impose this interpretation of not wearing it, but this would seem to limit the rubrics higher standard of becomingness. So, if the Rubrics say “it is becoming to do so” then why not follow the rubrics to the best of one’s ability? Why not aim for the high standards that the Rubrics have laid down?
I think there should be a polite insistence of retaining the biretta, at least at Low Mass,[8] thereby instilling high standards and becomingness in the liturgy. Why not celebrate Mass to the best of our abilities and with becoming decorum?
The FSSPX in Italy, Belgium, Netherlands, and the U.K. wear the biretta.
[1] The Ritus Servandus which was consulted came from Missale Romanum, 4° Editio Iuxta Typicam Benziger Brothers, 1962, with an Approbation by Cardinal Spellman dated 1962, and the Rubricarum Instructum of John XXIII dated July 25, 1960.
[2] Rit. Serv. VI. 5.
[3] Rubr. Generales, IX. E) 473.
[4] Rit. Serv. I. 3.
[5] Rit. Serv. I. 5.
[6] The Celebration of Mass, John B. O’Connell, 1940, Ch. 2, III., Pgs. 17-24. Also, there used to be a pecuniary fine and severe penalty for any priest not wearing the biretta at Mass in the Vatican Basilica at Rome.
[7] The Celebration of Mass, John B. O’Connell, 1964, Ch. 4, pg. 218.
[8] The Rubric in the Ritus Servandus (I. 5.) of directing the Sacred Ministers at Solemn Mass to wear the biretta doesn’t reiterate the term “convenienter.” It is presupposed that is applies to rubric I. 5.).
