Today is the Vigil of the Feast of St. John the Baptist's Nativity, one of only three births the Catholic Church celebrates on our sanctoral calendar (Christmas, the Birth of Our Savior and the Birth of the Blessed Virgin Mary). The fact that his Nativity had a vigil demonstrates this feast's importance. In the 1962 Missal, today's Gospel is from the Gospel of St. Luke, describing the annunciation of his birth to the priest Zechariah (Luke 1:5-17). In keeping with the penitential aspects of a vigil, the vestments are violet. Tomorrow's Gospel, also from Luke, tells the story of his birth and naming (1:57-68) and the vestments are white.
The feast of the Nativity of St. John the Baptist was also one of the Quarter Days, days for transacting purchases, paying debts, hiring servants, etc. The other Quarter Days are March 25, September 29, and December 24. You may notice those are all feast days too: The Annunciation to the Blessed Virgin Mary, St. Michael the Archangel (Michaelmas), and Christmas!
The Fisheaters.com website explains the traditions associated with this great vigil and feast, the Christmas of Summer: three months after the feast of the Annunciation and six months before the great feast of Christmas! Bonfires, offerings of food (bread and cheese) outside homes for passersby, eating strawberries, and even a special hymn, Ut queant laxis! You may find the full text and translations here.
St. John the Baptist, pray for us!
Image Credit (public domain): Nativity of Saint John the Baptist, Zechariah writing, "His name is John". Pontormo, on a desco da parto, c. 1526.
Further research and information on the English Reformation, English Catholic martyrs, and related topics by the author of SUPREMACY AND SURVIVAL: HOW CATHOLICS ENDURED THE ENGLISH REFORMATION
Showing posts with label traditions. Show all posts
Showing posts with label traditions. Show all posts
Tuesday, June 23, 2020
Monday, January 9, 2017
Plough Monday
Since this is the Monday after Epiphany (traditionally celebrated on January 6 but moved to a Sunday celebration here in the U.S.A. for most Catholic parishes and chapels), today is Plough Monday. The Twelve Days of Christmas are over, Twelfth Night has been celebrated, and things are getting back to normal, even though the Christmas/Epiphany season lasts until Candlemas, keeping the 40 days and 40 nights biblical tradition intact.
The Tudor Society blog describes the festivities of the day:
Plough Monday was the first Monday after 6th January and was the day on which things would return to normal after the Twelve Days of Christmas and people would return to work. It was also the first day of the new agricultural year and 16th century poet and farmer Thomas Tusser wrote:
Plough Monday, next after that Twelfth tide is past
Bids out with the plough, the worst husband is last.
Ronald Hutton, in his book Stations of the Sun [:A History of the Ritual Year in Britain], writes of how there are records from the 15th century of ploughs being dragged around the streets "while money was collected behind it for parish funds" and that this money might be spent on the “"pkeep" of plough lights, which were candles that were kept burning in church at this time to bring the Lord's blessing on those working in the fields. Steve Roud, in The English Year writes of how there was often a 'common' or 'town' plough that was loaned out to locals who could not afford to buy their own and that this would be kept at the parish church. Roud notes: "its presence presumably gave the opportunity for services based on blessing the plough and praying for success in the coming year".
The Reformation put an end to the practice of plough lights, because the lighting of these candles to bring a blessing was seen as superstitious, but the practice of processing around towns and villages with the plough continued.
More about Plough Monday here.
Sunday, January 20, 2013
The Eve of St. Agnes
From John Keats' narrative poem:
St. Agnes' Eve—Ah, bitter chill it was!
The owl, for all his feathers, was a-cold;
The hare limp'd trembling through the frozen grass,
And silent was the flock in woolly fold:
Numb were the Beadsman's fingers, while he told
His rosary, and while his frosted breath,
Like pious incense from a censer old,
Seem'd taking flight for heaven, without a death,
Past the sweet Virgin's picture, while his prayer he saith.
His prayer he saith, this patient, holy man;
Then takes his lamp, and riseth from his knees,
And back returneth, meagre, barefoot, wan,
Along the chapel aisle by slow degrees:
The sculptur'd dead, on each side, seem to freeze,
Emprison'd in black, purgatorial rails:
Knights, ladies, praying in dumb orat'ries,
He passeth by; and his weak spirit fails
To think how they may ache in icy hoods and mails.
Tennyson* also wrote a poem on the eve, the vigil of the feast of St. Agnes, virgin and martyr, as this site describes; the Pre-Raphaelites chose Keats' poem to illustrate, however, as the painting by William Holman Hunt above exemplifies.
The tradition on the Eve of St. Agnes for a young woman to seek a vision of her future husband is explained here:
St. Agnes, like St. Valentine, St. Catherine of Alexandria, and St. Anthony of Padua, is invoked by single women in search of a husband -- and today is a good day to pray such a prayer. In fact, Medieval folklore says that on St. Agnes Eve, girls are often granted visions of their future husbands. Scottish girls would meet in a crop field at midnight, throw grain onto the soil, and pray:
Agnes sweet and Agnes fair,
Hither, hither, now repair;
Bonny Agnes, let me see
The lad who is to marry me.
In some places, it was said that those who fast, keep silence, and conduct certain rituals will have a vision of their future husband. The rituals vary from place to place, but included among them are walking backwards to bed while not looking behind you; pulling out a row of pins, saying a Pater for each one; eating a yolkless boiled egg with salt filling the cavity where the yolk had been, thereby prompting the future husband to bring the girl water in a dream; making a special cake called a "dumb cake," walking backward with it to bed, and eating it; and sprinkling sprigs of thyme and rosemary with holy water, placing them on each side of the bed, and invoking St. Agnes.
*St. Agnes' Eve
by Alfred Tennyson
Deep on the convent-roof the snows
Are sparkling to the moon:
My breath to heaven like vapour goes:
May my soul follow soon!
The shadows of the convent-towers
Slant down the snowy sward,
Still creeping with the creeping hours
That lead me to my Lord:
Make Thou my spirit pure and clear
As are the frosty skies,
Or this first snowdrop of the year
That in my bosom lies.
As these white robes are soil'd and dark,
To yonder shining ground;
As this pale taper's earthly spark,
To yonder argent round;
So shows my soul before the Lamb,
My spirit before Thee;
So in mine earthly house I am,
To that I hope to be.
Break up the heavens, O Lord! and far,
Thro' all yon starlight keen,
Draw me, thy bride, a glittering star,
In raiment white and clean.
He lifts me to the golden doors;
The flashes come and go;
All heaven bursts her starry floors,
And strows her lights below,
And deepens on and up! the gates
Roll back, and far within
For me the Heavenly Bridegroom waits,
To make me pure of sin.
The sabbaths of Eternity,
One sabbath deep and wide--
A light upon the shining sea--
The bridegroom with his bride!
Tuesday, December 11, 2012
Advent Hymns and Christmas Carols
The liturgical background of our traditional hymns during Advent and carols during the Christmas season, according to Christopher O. Blum in Crisis Magazine:
It is from the medieval Church and from her very life, the liturgy, that the custom of singing songs to the Christ child descends. The earliest noëls sprang directly from such chants as the Carolingian anthem Puer natus est and the O antiphons sung before the Magnificat at vespers during the octave leading up to Christmas. The word noël itself derives from the Latin natalis and appears in the form of the salute Noé! in Christmas Masses in the 12th century, meaning approximately “Hail, newborn one.” In the 13th century, the O antiphons emerged from the monastic choirs and took to the streets in the form we still know and love as Veni, veni Emmanuel. Many of the earliest Christmas songs that survive today are similarly bound to the liturgy and its language, often taking the form of what is called macaronic verse, in which Latin lines alternate with vernacular, with Bl. Heinrich Suso’s In Dulci Jubilo and the anonymous Célébrons la Naissance Nostri Salvatoris being particularly fine examples of the type.
It was the holy audacity of Saint Francis of Assisi that made the occasional pious work of creative clerics into one of the most popular manifestations of Christian piety, the carol and caroling. In 1223, Francis transformed the tiny village church at Greccio into the first living manger scene, complete with ox and ass and straw. Francis was granted a vision of the Christ child that night while the Little Brothers stood around singing their songs of praise. The grace of that midnight Mass multiplied like the loaves and fishes as the friars traveled throughout Europe carrying with them their new songs and their custom of reenacting the shepherds’ joyous march to the crèche. From these processions comes the word carol, which appears in the 13th century and comes from the old French name of a type of dance.
Towards the end of the medieval period, the invention of the printing press led to the preservation of many early carols and noëls. Back when England was still Merry, the publisher Winken de Woorde produced an edition of English carols (1520), and French, Spanish, and German publishers were not slow to follow suit. Thanks to Martin Luther’s own love of singing, the custom of celebrating Christmas with song survived in Lutheran Germany and Scandinavia, and even enjoyed a new flourishing with such hymns as Es ist ein Ros’ entsprungen by Michael Praetorius (flourished ca. 1600) and the immortal Cantatas of Johann Sebastian Bach.
Read the rest here.
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