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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

PDF Download • “Essential Liturgical Chart”

Jeff Ostrowski · January 5, 2021

F YOU HAVE READ the excellent book by Lauren Pristas, Collects of the Roman Missals: A Comparative Study (2013), you probably noticed the chart she included, explaining certain changes to the Christmastide feasts. (Some will quibble with that term, because a diversity of opinion exists regarding the “true” definition of when Christmastide ends.) These changes to the calendar were enacted after the Second Vatican Council by CONSILIUM COETUS I—“Study Group 1”—whose members were Ansgar Dirks, Rembert Van Doren, Adrian Nocent, Aime-Georges Martimort, Pierre Jounel, Agostino Amore, Herman Schmidt, and Annibale Bugnini, who served as “Relator.” About twenty years ago, Father Valentine Young had warned me about certain feasts (The Holy Family, The Holy Name, and so forth) which underwent changes over the last century, and he was absolutely correct.

The chart created by Lauren Pristas seemed inadequate, so I created my own. Even before Vatican II this season was incredibly confusing:

*  PDF Chart • CONFUSING FEASTS (1 Page)
—History of the Confusing Feasts which follow Christmas (1908, 1962, 1970).

When it comes to several feasts mentioned in that Chart, you can examine for yourself some of the research that went into its creation. There remains one final mystery which I don’t understand—and you can read about it and attempt to solve this mystery for me.

Feasts Replacing Sundays

Writing in 1912, Father Adrian Fortescue (d. 1923) produced six amazing pages which anyone interested in “the olden days” should read. Pay special attention to FOOTNOTE NUMBER 1 on page 213, concerning legislation by Pope Pius X circa 1912. Here is an excerpt, for those who don’t want to read all six pages:

“So the Proper of Saints—once an occasional exception—now covers very nearly the whole year, and the search for the Mass to be said has become a laborious process.”

To give an example of what Father Fortescue was talking about, look at this page from 1847, explaining to the laity the Sundays replaced by modern feasts:

“Octaves” for Important Feasts

In the olden days, feasts had “octaves,” but for the sake of “simplicity,” Pope Pius XII eliminated most of these—using a decree dated 23 March 1955—leaving only three: Christmas, Easter and Pentecost. All other octaves in the Roman Rite were suppressed, including those in local calendars. A diversity of opinion exists regarding whether getting rid of octaves made sense; they did make life complicated, especially with all the commemorations and so forth. On the other hand, life was already extremely complicated, as you can see:

*  PDF Download • DIRECTIONS FOR UNDERSTANDING
—This “explanation of an explanation” is from 1864.

I certainly can’t comprehend many items in the old directories. For example, look where it says “of which nothing” (below). I’ve been informed that means the complete Proprium Missæ for the 1st Sunday after Epiphany is “overpowered” by the Octave Day of the Epiphany, which (I guess) means Epiphany’s Octave Day is “stronger” than the 1st Sunday after Epiphany:

The old directories themselves agree that certain items are quite confusing.

For example, reading this:

…we remember in those six amazing pages how Father Fortescue complained: “We now need a current ORDO that tells us which Mass to seek in which appendix.”

Dominica Vacat • “Vacant Sunday”

A fascinating feature of old Catholic calendars is the Dominica vacat (“Vacant Sunday”). For example, the Sunday after 1 January had no feast; instead, an Octave Day was celebrated. Do you see how the “Octave Day of Saint Stephen” was celebrated on the “vacant” Sunday in 1859?

Do you see how the “Octave Day of Saint John the Evangelist” was celebrated on the “vacant” Sunday in 1875?

Do you see how the “Octave Day of Saint Stephen” was celebrated on the “vacant” Sunday in 1881?

If you want to see “vacant Sundays” from 1861, click here. By the way, those old Catholic almanacs often have funny items. Look how they claim their Chapel Choir Book is—quite literally—“the cheapest music book in the world” in an attempt to attract buyers:

The Feast of the Holy Family

A very close companion of Father Jean de Brébeuf was FATHER JOSEPH CHAUMONOT (1611-1693), who was born in France but died in Quebec. Father John A. O’Brien has written: “Many of the Indians regarded writing as magic and feared that it might do them harm; Père Chaumonot, one of the chroniclers, at times had to write in secluded places and carry his letters in his clothing, because of the superstitious fear with which the Indians sometimes regarded them.” In 1640, Father Jérôme Lalemant commissioned Father Brébeuf and Father Joseph Chaumonot to preach the Gospel to the Neutrals. While returning to Fort Sainte Marie with Chaumonot—and four other missionaries who had joined them on the way—Father Brébeuf fell on the ice, breaking his collarbone. The pain was intense, and he could not lift his left arm. His companions strapped the arm to his side and suggested that a sled be made to carry him over the trails. Declaring he “was still able to use his legs,” Brébeuf turned down the proposal, and they continued on. They cleared places in the snow and passed the nights there, while the wind blustered and the cold pierced the marrow. Brébeuf at one point confided to Chaumonot that the pain was severe, but no greater than the agony he had asked from God. “We proceeded joyously and with courage,” wrote Chaumonot, “despite the cold, the fatigue, and countless falls on the ice.” Their goal was not only to reach Sainte Marie, but to reach it by March 19, the feast of Saint Joseph, to whom they eagerly wished to offer Masses. They fasted from midnight and arose with the dawn. They weathered the sodden snow, the muddy, slushy paths, and the swollen streams. Limp and exhausted, they straggled into Sainte Marie a few minutes before noon on the nineteenth. Waving off the customary welcome, they washed, confessed, and hurried to the Altars, where the Missals already were open at the Mass of Saint Joseph. If I had more space, I would describe the absolutely crucial role Père Chaumonot played in the early missions of North America, alongside Saint Isaac Jogues and the others.

Although he was a Jesuit priest, Chaumonot founded the CONGREGATION OF THE HOLY FAMILY, which figures extensively in early Canadian history. Indeed, the feast of the Holy Family seems to come from Canada. In the Graduel Romain a l’usage du Diocese de Quebec (1841) we see that the Holy Family replaced the Third Sunday after Easter. But in the 1871 edition, we see that the Holy Family replaced the Second Sunday after Easter. In 1921, Pope Benedict XV made the feast of the Holy Family part of the General Roman Calendar.

As far as I can tell, my chart is the first effort to carefully detail the changes made to feasts which follow Christmas (unless we also count the rather basic one by Lauren Pristas). Has anyone else made such a chart? My hope in publishing this would be that we can begin the process of returning the feast of the EPIPHANY to where it belongs—viz. 6 January—and also begin the process of restoring the ancient feast of the 1st Sunday after Epiphany. Modern feasts, in my humble opinion, should not replace feasts which stretch back 1,600+ years.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

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Filed Under: Articles, Featured, PDF Download Tagged With: Dominica Vacat, Feast of the Holy Family, Feast of the Holy Name, General Roman Calendar, Vacant Sunday Last Updated: January 3, 2022

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About Jeff Ostrowski

Jeff Ostrowski holds his B.M. in Music Theory from the University of Kansas (2004). He resides with his wife and children in Michigan. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

The effectiveness of liturgy does not lie in experimenting with rites and altering them over and over, nor in a continuous reductionism, but solely in entering more deeply into the word of God and the mystery being celebrated. It is the presence of these two that authenticates the Church’s rites, not what some priest decides, indulging his own preferences.

— Liturgicae Instaurationes (1970)

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