WDTPRS: Septuagesima

SeptuagesimaFor the Collect in Sunday’s Ordinary Form, 7th Sunday of Ordinary Time, here.

The prayers and readings for the Masses of these pre-Lenten Sundays were compiled by St. Gregory the Great (+604), Pope in a time of great turmoil and suffering.  Pre-Lent is particularly a time for preaching about missions and missionary work, the evangelization of peoples.  In the Novus Ordo of Paul VI there is no more pre-Lent.  A terrible loss.  We are grateful that with Summorum Pontificum the pre-Lent Sundays have regained something of their ancient status.

NB: The antiphons for the first part of Mass carry a theme of affliction, war, oppression.  We hear from 1 Corinthians on how Christians must strive on to the end of the race.  The Tract (which substitutes the Gradual and Alleluia) is the De profundis.

Preces populi tui,
quaesumus, Domine, clementer exaudi:
ut, qui iuste pro peccatis nostris affligimur,
pro tui nominis gloria misericorditer liberemur.

This prayer, as well as the other two we will see, is in versions of ancient sacramentaries, such as the Gregorian. Our wonderful Lewis & Short Dictionary says ex-audio means “listen to” in the sense of “harken, perceive clearly.” There is a greater urgency to exaudi (an imperative, or command form) than in the simple audi. Clementer is an adverb from clemens, meaning among other things “Mild in respect to the faults and failures of others, i.e. forbearing, indulgent, compassionate, merciful.” We are asking God the omnipotent Creator to listen to us little finite sinful creatures in a manner that is not only attentive but also patient and indulgent.

We beseech You, O Lord, graciously to hark
to the prayers of Your people:
so that we who are justly afflicted for our sins,
may mercifully be freed for the glory of Your Name.

The first thing long time readers of this column will note, as well as you who attend mainly the Novus Ordo, is the profoundly different tone of this prayer.  It is just as succinct as most ancient Roman prayers.  It has the classic structure.  But the focus on our responsibility and guilt for our sins is very alien to the style of the Novus Ordo.  For the most part, such direct references to our sinful state were systematically excised from the ancient prayers which survived in some form on the post-Conciliar Missale Romanum.

Muneribus nostris, quaesumus, Domine,
precibusque susceptis:
et caelestibus nos munda mysteriis,
et clementer exaudi.

This ancient prayer was also in the Mass “Puer natus” for 1 January for the Octave of Christmas.  The first part of the prayer is an ablative absolute. In the second part there is a standard et…et construction.  The prayer is terse and elegant.

Our gifts and prayers having been received,
we beseech You, O Lord:
both cleanse us by these heavenly mysteries,
and mercifully hark to us.

In the first prayer we acknowledge our sinfulness and beg God’s mercy.  In this prayer we show humble confidence that God is attending to our actions and we focus on the means by which we will be cleansed from the filth of our sins, namely, the Sacrifice of Jesus on the Cross, about to be renewed upon the altar.

As the Mass develops there is a shift in tone after the Gospel parable about the man hiring day-laborers.  An attitude of praise is introduced into the cries to God for help.

Fideles tui, Deus, per tua dona firmentur:
ut éadem et percipiendo requirant,
et quaerendo sine fine percipiant.


In an ancient variation we find per[pe]tua, turning “by means of your…” into “perpetual”. That éadem (neuter plural to go with dona, “gifts”) is the object of both of the subjunctive verbs which live in another et…et construction.  Requiro means “to seek or search for; to seek to know, … with the accessory idea of need, to ask for something needed; to need, want, lack, miss, be in want of, require (synonym: desidero)”.  Think of how it is used in Ps. 26(27),4: “One thing I have asked of the Lord, this will I seek after (unum petivi a Domino hoc requiram); that I may dwell in the house of the Lord all the days of my life.”  Quaero is another verb for “to seek”, as well as “to think over, meditate, aim at, plan a thing.”  The first meaning of the verb percipio is “to take wholly, to seize entirely” and then by extension “to perceive, feel and “to learn, know, conceive, comprehend, understand.”

Notice that these verbs all have a dimension of the search of the soul for something that must be grasped in the sense of being comprehended.

The New Roman Missal – 1945:
May Thy faithful, O God, be strengthened by Thy gifts,
that receiving them they may still desire them
and desiring them may constantly receive them.

The New Marian Missal – 1958:
May Thy faithful people, O God, be strengthened by Thy gifts;
that in receiving them, the may seek after them the more,
and in seeking them, they may receive them for ever.

Saint Andrew Bible Missal – 1962:
O Lord, may your faithful people be made strong by your gifts.
By receiving them may they desire them.
And by desiring them, may they always receive them.

Just to show you that we can steer this in another direction, let’s take those “seeking/graping/perceiving” verbs and emphasize the possible dimension of the eternal fascinating that the Beatific Vision will eventually produce.

May Your faithful, O God, be strengthened by Your gifts:
so that in grasping them they will need to seek after them
and in the seeking they will know them without end.

In this life, the closest thing we have to the eternal contemplation of God is the moment of making a good Holy Communion.  At this moment of Mass, which so much concerned struggling in time of oppression, we strive to grasp our lot here in terms of our fallen nature, God’s plan, and our eternal reward.

I don’t believe this prayer, like Septuagesima Sunday, made it into the Novus Ordo, to our great impoverishment.

About Fr. John Zuhlsdorf

Fr. Z is the guy who runs this blog. o{]:¬)
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  1. Fr. Basil says:

    I don’t know what from the Triodion (Byzantine book for Pre-Lent, Lent, and Holy Week) began to take its shape, but there are four Sundays before the beginning of Great Lent.

    Could this be something St. Gregory brought back with him from his term as Papal Legate to New Rome?

  2. BobP says:

    Fr. Z., wonderful analysis of the Latin. Much appreciated. Learning the vocabulary is one thing but it becomes real when used in such beautiful Latin prayers.

  3. William A. Anderson says:

    Fr. Z., great work on your insightful translation of the Postcommunion prayer!

  4. William: I really appreciate that.

    Some people think I am just lashing around.

  5. pelerin says:

    So that’s why the altar frontal was changed to purple for yesterday evening’s EF Mass and changed back to green and gold today. All very confusing. My diary (Catholic for Britain)) has last Friday down as a Lent Fast Day which as I don’t think we have got to Lent yet, either in the EF or the NO, makes me even more confused.

  6. Fr. Basil says:

    \\y. All very confusing. My diary (Catholic for Britain)) has last Friday down as a Lent Fast Day which as I don’t think we have got to Lent yet, either in the EF or the NO, makes me even more confused.\\

    I believe the Western Church is required to fast or at least abstain from meat (or some appropriate and equivalent act of asceticism if fasting is impractical) on most Fridays in the year.

  7. ASD says:

    FWIW, my version of collect for Septuagesima Sunday is here.

  8. CF Mathews says:

    Septuagesima is so great and really should be encouraged and spread to as many Catholics as possible. My pastor at the Tridentine Mass at St. Matthew’s in Dix Hills, Long Island, had an interesting insight this past Sunday. He speculated on the reason why the “Workers in the Vineyard” Gospel was chosen for the first Sunday of Septuagesima. Centuries ago, some would approach Septua more aggresively than others, though this was not required of the laity. Therefore, this Gospel was chosen to show us that just because you fast with greater vigor prior to Lent, that doesn’t make you superior to those who don’t. You will both receive the same heavenly reward. Having said that, I’m a huge supporter of the serious use of Septuagesima. God bless you Fr. Z!

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