The reforms introduced in 1955 by Pope Pius XII brought significant changes to the Holy Week liturgies which are ultimately reflected in the 1962 Roman Missal. These alterations have been a topic of extensive discussion among traditional Catholics, and those interested in thorough resources should consult Pre1955HolyWeek.com.
This article explores the spiritual significance of the pre-1955 Holy Week rites by examining the liturgical practices of each key day, highlighting some of the notable changes that occurred in the 1955 reforms, and explaining the importance of restoring the older form.
Note: For those interested in the topic, I also recommend the videos “Strategy to Recover Tradition” [Stage 1 and Stage 2] and the series on “Preparation for Easter” [Passiontide, Palm Sunday, Maundy Thursday, Good Friday, Holy Saturday] by Fr. James Mawdsley, who strongly advocates for the full restoration of the pre-1955 liturgy.
Palm Sunday
Changes from Pre-1955 to 1962:
- Vestment Color: The pre-1955 liturgy used violet vestments, emphasizing the penitential nature of the day. The 1955 reforms changed this to red in a sharp departure from the indication of penance.
- Blessing of Palms: The unique Epistle, Gradual, Preface, and Sanctus part of the “Missa sicca” for the Blessing of Palms are no longer sung. The blessing of palms takes place on a table, facing the people.
- Reduced Gospel: In the pre-1955 rubrics, the Passion starts with Matthew 26:1. This was inexplicably truncated, thereby reducing the proper context of Our Lord’s Passion. The 1955 Missal (and the 1962) omit the first 35 verses. Important absences include the Jews conspiring to murder Jesus, Mary Magdalene’s anointing of Our Lord for His death,[1] Judas’ betrayal, Our Lord’s prediction that the Apostles will be scandalized, and the Last Supper! Perhaps this is one reason why so many Catholics no longer realize the Last Supper and Crucifixion are all one single divine event, and both are present in the Mass.
- Likewise, in the pre-1955 Holy Week rubrics, verses Matthew 27:62-66 are read in a different tone entirely. As the New Liturgical Movement writes: “The pause between the end of the Passion and the beginning of this Gospel dramatically represents the astonishment of all of Creation, including the Church Herself, at the sorrowful Passion of Jesus Christ, the Crucified God. With the great reform of Gregorian chant in the reign of Pope St. Pius X, a special tone for this Gospel was re-introduced into general use (ad libitum), one of the masterpieces of sacred chant. This tone, with a long descant at the beginning of each verse, and a long and solemn conclusion, represents the weeping of the Church over His death.”
- Procession Prayers: The older rite featured an elaborate procession with specific antiphons and hymns, including the beautiful and powerful symbol of the processional cross knocking on the front door of the church to open it. The reforms abbreviated these, diminishing the depth of the procession.
The pre-1955 Palm Sunday liturgy intricately balanced the themes of Christ’s triumphant entry into Jerusalem and His impending Passion. The use of violet vestments underscored the penitential aspect, preparing the faithful for the solemn events of Holy Week. The 1955 simplifications resulted in a loss of symbolic depth and a diminished emphasis on the dual themes of glory and suffering inherent in Palm Sunday.
Note: The Passion Gospel was also reduced on Tuesday in Holy Week. The pre-1955 Missal begins at Mark 14:1 whereas the 1955 Missal starts with Mark 14:32. Omitted verses once again include the anointing by Mary Magdalene, the plot to betray Jesus, and the Last Supper (!).
Spy Wednesday
Changes from Pre-1955 to 1962:
- Gospel Readings Reduction: The Passion according to St. Luke is read. In the pre-1955 rubrics, the Passion starts with Luke 22:1. Starting with the 1955 Missal, and preserved in the 1962 Missal, the first 38 verses are omitted.[2] Once again the narrative of the Last Supper is absent. Our Catholic ancestors who attended each of the Holy Week liturgies in the past would have repeatedly heard the Passion and Death of Our Lord connected to the Last Supper by the evangelists. They would then witness the same reality before their very eyes in the Sacred Liturgy. This connection has largely been lost today.
- Tenebrae Timing: Prior to 1955, Tenebrae (Matins and Lauds of the Divine Office) was anticipated and sung in the evening of the previous day, creating a solemn atmosphere leading into the next day’s liturgy. Thus, on Wednesday evening Tenebrae for Holy Thursday was prayed. The reforms mandated that Tenebrae be recited in the morning, disrupting its intended nocturnal character and diminishing the dramatic effect of its progressive extinguishing of candles. It also made it nearly impossible for working families to attend Tenebrae.
Holy Thursday
Changes from Pre-1955 to 1962:
- Mass Timing: The traditional morning celebration was moved to the evening to align with the timing of the Last Supper.
- Changes to Holy Communion: Beginning with the 1955 changes, Holy Communion is given with hosts consecrated on Holy Thursday. Prior to 1955, no consecrated Hosts were allowed to remain after Communion – except for one single large second Host that was also consecrated. This Host was placed in the chalice (highly significant!) and taken to the Altar of Repose for the adoration reminiscent of Our Lord’s time in the Garden of Gethsemane.
With the subsequent changes, many hosts were consecrated and left at the Altar of Repose in the ciborium. This is significant because in the pre-1955 liturgy only the priest communicates; the deacon, subdeacon, and faithful do not. However, with the changes, everyone is permitted to receive Holy Communion on Good Friday, the very day that Jesus died on the Cross!
- Mandatum (Washing of Feet): In the pre-1955 liturgy it is only the bishop who performs this ritual. He washes the feet of twelve of his priests (note, they are all men). This singular rite very clearly evoked Christ and His Twelve Apostles and Our Lord’s establishment of Holy Orders in a hierarchy and at the service of the entire Church. This ritual was carried out separately from the Mass. In the modernizing changes, it was integrated into the liturgy as an optional ceremony and permitted to all priests. Numerous abuses have led to women having their feet washed and laity washing the feet of one another. This completely destroys the Sacramental and priestly significance of Christ’s original action.
The pre-1955 Holy Thursday rites emphasized the institution of the Eucharist and the priesthood, as well as Christ’s humility and impending sacrifice. The timing of the Mass in the morning[3] allowed for a day-long reflection on these mysteries and the separate Mandatum highlighted the call to service and charity. Furthermore, having the Mass celebrated in the evening directly interferes with the time of the breaking of the fast – for those keeping the ancient Lenten practice of one meal at sunset.
We adore Thee O Christ and we praise Thee,
Because by Thy Holy Cross Thou hast redeemed the world.
ENDNOTES:
[1] This passage is extremely powerful. Jesus’ death is not only foreshadowed, but Our Lord’s foreknowledge is clearly manifest. His omniscience manifests His divinity. Yet because He will die, His humanity is simultaneously proclaimed. Here is the great mystery of the Incarnate Son: He is One Divine Person, in whom the two distinct, separate, complete, and unconfused human and divine natures exist together in the hypostatic union. Jesus’ praise of Mary’s actions emphasizes His priority of the love of God over all else. This leads to Jesus’ prophetic declaration: “Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memory of her” (Matthew 26:13).
[2] Very noteworthy in the Lucan omissions is Jesus’ promise to pray for Peter because the devil desires to have him. Peter in turn, once converted, will confirm the others (see Luke 22:31-34). This passage very clearly shows the destiny of the Papacy. Christ’s promises the Faith will never fail, but there will be terrible diabolic attacks attempting to destroy the Papacy, a source and sign of Christian unity in the Church. It bears particular significance for the Message of Fatima, the apostasy in the highest levels of the Church, and the eventual Consecration of Russia by the Pope in union with all the bishops.
[3] Families, especially those with young children, have also explained that liturgies in the morning are much more conducive to home life and domestic tranquility. Having all the liturgies early allows the children to profit much more from the Church’s solemn liturgies. It causes far less disruption to the regular order and rule of life which Christian families strive to follow. It is sad that in our chaotic lives with much activity, where order and regularity are so vital for our spiritual life, that the most important liturgies of the Church in the post-1955 form also introduce a great deal of instability into the lives of families. There are important theological and practical spiritual reasons for having the Triduum liturgies in the morning. Yet it is almost as if those who changed the time of these liturgies have no knowledge or concern for family life, or the Church’s timeless wisdom.
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