Nortish Rite

The white monks of Metthews Priory in choir singing Vespers.

The Cardican Rite comprise the form and administration of the liturgies, rites and ceremonies of the Church of Nortend. There are three principle liturgical books—the Book of Masses, the Book of Offices and the Book of Rites—which are used along with the Vulgate Bible, St. Edmund's Bible and the Book of Chaunts.

History

Part of the modern liturgy of Compline as seen in a pocket Complinary book.

The liturgy of the Church of Nortend is a descendent of the uses of the Roman Rite which prevailed in Great Nortend since the Christianisation of the country. This liturgy comprised of the masses, daily offices of Vigils (midnight prayer), Mattins (dawn prayer, also known as Lauds), Prime (morning prayer), Terce (late morning prayer), Sext (noon prayer), None (afternoon prayer), Vespers (evening prayer) and Compline (retiring prayer), as well as the forms for occasional sacraments, offices and ceremonies.

After the Great Schism in 1615 which marked the separation of the Church of Nortend from the Church of Rome, the Church became factionalised, with the Frumpellites desiring wholesale reform of the liturgy in line with Lutheran practices whilst the Akeepians supported a decidedly more minimalist simplification. the canon Quia solliciti was promulgated by Henry V in 1711 in order to appease both factions.

The canon prescribed the use of the Book of Masses and the Book of Offices which had been published earlier in 1709 and 1710 respectively in all churches and chapels in Great Nortend, including regular foundations. The new liturgy emphasised the reading of scripture over the repetition of psalms and selected sentences, with the aim of reading through the entire Bible once a year. However, the texts remained sung in Latin, though the lessons, chapters could be said in English.

Daily Services

On most days, there are a minimum of four public services sung in every parish church in the country. These are Mattins (~7 a. m.), Tierce/Sext/Nones (~11 a. m.), High Mass (~11·30 p. m.) and Vespers (~5 p. m.). Compline (~9 p. m.) is not often sung publicly. On Sundays, it is common for people to go to Mass and either Mattins or Vespers, returning home in between.

Canon law requires that people wishing to take communion fast from Compline the night before. No meal may be taken except for a 'Mass collation' (for the term breakfast would be inappropriate) which is a light meal without bread, meat, alcohol or blood, which must be taken at least one hour before receiving. A traditional Mass collation consists of an omelet with herbs and mushrumps, taken with tea.

Book of Masses

The Book of Masses, which was published in 1709 and mandated in 1711, did not greatly alter the structure of the mass, which retained its overall pre-Schism form. The changes it brought were aimed at simplifying the highly complex rubrics and changeable elements of the mass throughout the church year and on different occasions. It also provided the first official English translation of the Latin texts, printed side-by-side with the newly revised Vulgate.

The letters missive in 1856 by the then Lord Archbishop of Sulthey, Cardinal Condard, brought the only major change to the mass since the mediæval period with the instruction that from henceforth all communicants would receive by intinction whereever possible, having received under one kind hitherto.

Usually a High Mass is celebrated daily or regularly in every church around noon. Before the High Mass, other Low Masses may be said by other priests. On Christmas Day, there are three High Masses—the Angels' Mass after Vespers, the Shepherds' Mass after Mattins and the Christ's Mass after Tierce. There are also two Easter Masses—the Vigil Mass after Vespers and the Paschal Mass after Tierce.

Structure of the Mass

Before the mass begins, the Priest, Deacon and Clerk vest, saying appropriate prayers. The daily High Mass occurs around noon immediately after the office of Tierce, Sext or Nones, depending on the day. The ceremony of Asperges often occurs after the office and before the High Mass on Sundays. It is preceded by the Exorcism of Salt and Water.

Antecommunion Liturgy

The elevation of the host and chalice after consecration.

The antecommunion liturgy, also known as the Mass of the Catechumens, forms the first half of a mass focussed on scripture. It begins with the Introit antiphon which is chaunted as the ministres process to the chancel. This is followed by the Kyrie eleison, which is troped with different texts interspersed with the refrain of Kyrie eleison and Christe eleison.

The Gloria in excelsis Deo is then chaunted on Sundays outside of Advent, Septuagesima, Lent and Passiontide and on all festa duplices. It is troped only with Spiritus et alme on feasts of the Virgin Mary. The Collect of the Day is then said.

On the major festa duplices the Prophecy is chauted by a minor clerk. The Gradual responsory then or otherwise follows, except during Eastertide. The Clerk then chaunts the Epistle, which is also said quietly by the Priest. After the Epistle, the Alleluia responsory is sung, which is replaced by the Tract during Advent, Septuagesima, Lent and Passiontide. At some masses, a metrical Sequence hymn is also sung. The Gospel is then chaunted by the Deacon and also said quietly by the Priest.

Afterwards, the Credo is chaunted whenever the Gloria is chaunted. After the Credo, a Sermon or Homily may be said, followed by the bidding prayers.

Communion Liturgy

The communion liturgy, also known as the Mass of the Faithful, is the latter half of a mass focussed on the Eucharist. It begins with the Offertory wherein the bread and wine are offered to the priest who says several prayers including the Secret. The congregation also here offer their own oblations, such as money or alms. During this time the Offertory responsory is chaunted.

After the Offertory, Preface of the day concluding with the Sanctus. This leads directly into the Canon, which forms the 'rule' for the consecration of the bread and wine to effect the holy mystery of the Eucharist. Upon consecration, the host and chalice are raised for the congregation to see.

After the fraction of the Host, the Agnus Dei is chaunted. The Priest then gives the Pax to the Deacon and thence to the Clerk, who delivers it to the Choir and thence to the people at the rood screen, usually via a pacitorium. Usually only those receiving communion may receive the Pax, assembling along the rood screen. Whilst the Pax is being given to the people, the Priest receives the Eucharist and then distributes it to the Deacon, the Clerk and the Choir. The Priest and Deacon distribute the Eucharist to the communicants at the rood screen, who take by intinction. During this time, the Communion antiphon is chaunted.

After Communion follow several prayers including the postcommunion collect, followed by the Dismissal and concluded with the blessing.

Book of Offices

According to the revised Book of Offices which was published in 1710 and enforced in 1711, the daily cycle of prayer contains six services called offices. These offices bear the names of Mattins, Tierce, Sext, Nones, Vespers and Compline.

The liturgical day begins and ends at midnight. A festum simplex begins at Mattins and ends after Vespers. A festum semiduplex or duplex begins at the Vespers preceding and ends after Compline. During every liturgical day, the Book of Offices orders Mattins, Vespers and Compline to be sung, as well as only one of Tierce, Sext or Nones. On all festa, Tierce is sung. On feriæ, Sext is sung. On fasts, Nones is sung.

Unlike masses, the offices of the Daily Offices may be led by a deacon, clerk or even a layman in the absence of a priest. Priests and religious (monks, nuns, brothers and sisters) are required to pray the Daily Office every day, usually in common choir but at least privately.

The Ordinary

The beginning of the Breviary before the Book of Offices was promulgated. Shewn is the beginning of Mattins.

The structures of each of the offices according to the Ordinary in the Book of Offices are very similar. Before each office, the Pater noster and Ave Maria are said, often in the form of the Angelus. The office properly begins with the chaunting of the supplicatory versicles Deus in adjutorium, followed by the Gloria Patri and then the Alleluia. From Septuagesima Sunday to Easter Day, the Alleluia is replaced with the Laus tibi Domine.

Then follows the changeable portion of the office which consists of the hymn, the psalmody of three psalms, the lessons or chapter with passage, the responsory, versic and the canticle. These change according to the office and also according to the day. The psalms and canticle have proper antiphons. In the major offices, each of the three psalms has its own antiphon. In the minor hours, all three psalms are sung with a single antiphon.

Each office similarly ends with the preces, which usually consists of the Kyrie, followed by the Pater noster, and the versicles, followed by the collects, remembrances, prayers and the concluding blessing which changes according to the office. An anthem may be freely chosen to be sung after the collects.

Mattins

Mattins is the longest office in the day and is one of the major offices. It should be said around sunrise in the morning, but is acceptable any time before 9 a. m. It is most commonly sung at 7 a. m. It differs from the other Offices insofar as before the supplicatory versicles, the opening versicles Domine labia mea are chaunted. Furthermore, before the hymn, the Venite is sung, begun and ended with its own antiphon known as the invitatory. Of the three psalms sung at Mattins, the last 'psalm' is a combination of the Laudate psalms, Psalms 148, 149 and 150, sung together under one antiphon and one Gloria Patri.

After the psalmody follow the lessons, each lesson ending with a sung responsory. Every grouping of three lessons is termed a nocturn, deriving from the ancient practice of chaunting Mattins during the night-time. At the start of each nocturn, the Jube is said, and at the end, a versicle and response. On feriæ, festa simplices and minor festa semiduplices, there is only one nocturn and thus are of 'three lessons'. On major festa semiduplices and all festa duplices, there are three nocturns of 'nine lessons'.

On festa semiduplices and duplices outside of Advent, Septuagesima, Lent and Passiontide except Childermas, the hymn Te Deum is sung. Lastly the canticle Benedictus is sung, before concluding with the preces.

Mattins is colloquially known as mothers' prayer owing to the fact that mothers often attend week-day Mattins with their children before school after their husbands have left for work.

Tierce, Sext and Nones

These are all minor offices of the day. It should be sung at noon every day, no matter which office is being sung; however, any time after 9 a. m. and before 3 p. m. is acceptable. It is of the common structure with chapter. Depending which office is sung, the passage after the chapter, the responsory, the versicle and the office collect are different. The Credo, Confiteor, Misereatur and Absolutionem are included in the preces after the Pater noster.

The canticle at the minor office changes depending on the day of the week. On Sunday it is Benedicite; on Monday Confitebor tibi; on Tuesdays Ego dixi; on Wednesdays Exultavit cor; on Thursdays Cantemus Domino; on Fridays Domine audivi; and on Saturdays Audite cæli.

The High Mass of the day, after which no more masses may be celebrated, usually occurs after the singing of the daytime minor office, whichever it may be.

Vespers

Vespers is the second major office. It should be sung around sunset but any time after 3 p. m. is acceptable. The most common time is at 5 p. m. It is of the common structure with chapter. The canticle is Magnificat. One important variation on Vespers is known as Tenebrae, which replaces the former during the Easter Triduum.

Compline

Compline is the minor office of the night. It should be sung before retiring to bed, usually around 9 p. m. It differs from the other minor offices in that it begins with the versicles Converte nos before the supplicatory versicles. At every Compline, the psalms are Psalms 4, 91 and 134. The canticle is Nunc dimittis. As at Tierce, Sext and Nones, the Credo, Confiteor, Misereatur and Absolutionem are said.

The Proper

The Daily Office changes daily and throughout the year, reflecting the season of the church and also the day-to-day feasts, vigils and commemorations. For example, the festal hymn for Mattins during Advent, sung pricipally on the Sundays of Advent, is Verbum supernum prodiens, whereas the ferial hymn, sung on the weekdays, is Vox clara ecce intonat.

The Book of Offices provides the texts of the changeable hymns, antiphons, passages, versicles, collects and responsories for each office in the Proper, the music provided in the Book of Chaunts. The antiphons are the most changeable portion especially given there are three antiphons at every office. Most feasts and many Sundays have their own proper antiphons, which replace the antiphons prescribed for the different seasons of the church.

The Proper is divided into the Proper of the Season or Temporale and the Proper of the Saints or Sanctorale. Generally, every Sunday or significant feast day 'flavours' the hymns, antiphons and responsories of the following week. The Proper also includes the Lectionary, providing the texts from the Old Testament, the New Testament as well as sermons and homilies of the church fathers, bishops and other theologians.

Music

It is generally the expectation that the services of the liturgy will be sung, or 'chaunted', principally by the church choir, whether that be a monastic choir, a lay choir or only the priest, deacon and clerk. Chaunt is usually accompanied by a pipe or reed organ. Liturgical texts are chaunted either in a 'plain chaunt' provided in the Book of Chaunts, with or without extra organum or fauxburthen, or in composed polyphonic 'figured chaunt'.

Congregational participation is generally limited to the chaunting of the versicles, the hymns, the psalms and the canticles in the offices, and of the fixed ordinary texts in the mass which are simpler than the freely composed proper antiphons and responsories. It is expected that one understands what one is chaunting, and thus participation is only expected or encouraged amongst those with a good understanding of the Latin text.