Here is the second preface of my project that you can read about here. I intend to make a single page soon that you can go to to find everything I have published.
The chant notation version is here: Preface of the Epiphany-chant notation
The modern notation version is here: preface of the epiphany-modern notation
And the YouTube tutorial is here: https://youtu.be/exOhhhwO-G4
I will be cantoring and playing organ for the noon Mass on Christmas Day at my Ordinariate parish in Orlando. Attendance at this Mass last year was about 60 people, probably second to Midnight Mass. With the exception of the offertory, the minor propers will be sung from James Scott’s minor propers project which is currently in progress and making great work. James is doing a wonderful job adapting the melodies found in the Graduale Romanum to the text of the minor propers from Divine Worship: The Missal. If you’re familiar with The Plainchant Gradual by Palmer and Burgess, you can think of it like that, except exactly matching the missal’s texts. I will mention again that he is looking for trial participants and can be contacted at ordinariatechants at gmail dot com.
Here is the complete music lineup which will also be in the bulletin:
Prelude on “FOREST GREEN” (O Little Town of Bethlehem) – Charles Callahan (organ solo)
Still, Still, Still – German carol, arr. Philip Ledger (vocal solo)
Opening hymn: O Come, All Ye Faithful – The Hymnal 1940, #12 – verses 3 & 6 use organ harmonizations by David Willcocks
Introit: Puer natus est nobis (Is 9:6; Ps 98:1) – Text from Divine Worship: The Missal, music adapted by James Scott
Kyrie – ninefold adaptation from Mass of Creation – Marty Haugen
Gloria: Missa de Sancta Maria Magdalena – Healey Willan – The Hymnal 1940, #713
Gradual: Benedicta es tu (Jud 13:18, 15:9) – Text from Divine Worship: The Missal, music adapted by James Scott
Alleluia: Dies sanctificatus – Text from Divine Worship: The Missal, music adapted by James Scott
Credo is recited
Offertory: Tui sunt caeli (Ps 89:12, 15a) – Text from Divine Worship: The Missal, chant tone from The Saint Peter Gradual
Offertory hymn: See Amid the Winter’s Snow – Text: Edward Caswall, ca. 1858, Music: HUMILITY, John Goss, 1871, arr. David Willcocks
If there is a presentation of the alms: Praise God, From Whom All Blessing Flow – The Hymnal 1940, #139
Sanctus: Missa de Sancta Maria Magdalena – Healey Willan – The Hymnal 1940, #797
The Lord’s Prayer: Plainchant – The Hymnal 1940, #722
Agnus Dei: Missa de Sancta Maria Magdalena – Healey Willan – The Hymnal 1940, #712
Communion: Viderunt omnes (Ps 98:4b) – Text from Divine Worship: The Missal, music adapted by James Scott
Communion hymn: God Rest You Merry, Gentlemen – The Hymnal 1940, #40
Communion hymn: Silent Night, Holy Night – The Hymnal 1940, #33
Closing hymn: Hymn for Christmas-Day (Hark! The Herald Angels Sing) – Text: Charles Wesley, 1739 (verses 1-3 as in Carols for Choirs, verses 4-5 are Wesley’s original text), Music: Verses 1-4: The Hymnal 1940, Verse 5: Organ harmonization by David Willcocks
Postlude: Angels We Have Heard on High – Wilbur Held, with improvised middle section based on a Christmas melody by Steven Rabanal
Here is the poster I made for promoting the liturgy on social media:
I am excited to announce two new chant projects in progress for use in the Personal Ordinariates for Catholics of the Anglican Patrimony. One is for priests and one for choristers.
The first project is one started very recently by myself and some friends. Many Catholics are familiar with the common tone the priest uses to chant the preface, the solemn tone, found here: https://youtu.be/eX-DnCtcVL0?t=4241. This is only one of three tones traditionally used in the Roman Rite. The Missale Romanum, the missal used for the Tridentine Mass, gives three tones to use for the preface: the ferial tone, the solemn tone, and the more solemn tone (titled “in praefatio tono solemniori”). The Anglican Missal adapts the ferial and solemn tones to English, however, I have not found adaptations of the more solemn tone, so this is a project I wanted to do for a few months now and just begun. I am writing the adaptations, and my friends James Scott and James Griffin review them and give input. James Scott also transcribes the prefaces into chant notation and I transcribe them into modern notation, so either can be used. James Griffin recorded the tutorial. The preface most properly goes with the preceding “preface dialogue” which would be best for the choir to learn and to print it in bulletins, however, many places do use the more solemn tone with a simpler dialogue tone. With the writing of this article, we have completed the Preface of the Incarnation, which is used from Christmas Eve to the Vigil of the Epiphany, exclusive, which I have posted it here for your downloading pleasure, available for free use. You can print them on a single sheet and insert them into Divine Worship: The Missal. I hope to write them for most of the prefaces; my current idea is all the prefaces except for the Preface for the Commemoration of the Dead, as the traditional rubrics in the Missale Romanum only permit the more solemn tone on days when the ferial tone is not prescribed.
Preface of the Incarnation MP3 tutorial for priests (must download from external site; I recommend the video instead) https://www.filehosting.org/file/details/768116/Preface%20of%20the%20Incarnation.mp3
Preface of the Incarnation video tutorial for priests
The second project is being done by James Scott. He is creating an English Gradual for the Ordinariates in the style of the Plainchant Gradual by the Rev. G.H. Palmer, Mus. Doc. and Francis Burgess. Although the Plainchant Gradual is currently in use in Ordinariate parishes, those who use them regularly will know that the texts do not match up all the time with Divine Worship. His project will set these traditional melodies to the text of Divine Worship, and he hopes to eventually set the entire missal. He is currently looking for trial participants and can be contacted at ordinariatechants at gmail dot com.
James Scott left Tulane University with a Master of Architecture in 2017 and has been a staff singer in several choirs. James T.M. Griffin is a Knight of Malta and instituted acolyte at St. John the Baptist, the Ordinariate parish in Bridgeport, PA (Greater Philadelphia).
In discussions regarding the liturgical details of Divine Worship: The Missal, which is the missal used by the Personal Ordinariates for former Anglicans, a frequently visited topic is how the missal relates to the Roman Missal and/or the 1962 Missale Romanum. This is also a frequently debated topic, for a number of reasons that I will not analyze now. However, what I am choosing to do now is present a semi-detailed comparison of Divine Worship with both the Roman Missal and the Missale Romanum. No bias is intended to make it appear more like either missal. I should also note that this chart does not indicate or imply that it is prohibited to add any practices to the missals not found in them. However, it does not include extra-missal practices, no matter how frequently they occur, for the purpose of examining only the missals themselves. I hope that this is a helpful reference for those that would like to take a closer look between the three missals and even a helpful chart to help others learn more about the missals in general.
|The Roman Missal||Divine Worship: The Missal||1962 Missale Romanum|
|Rite of Sprinkling Holy Water||Included after Introit and Greeting in place of the Penitential Act||Included for optional use in appendix before Mass||Usually before the principal Mass on Sundays|
|Sung introit||Sung before Greeting||Sung at some point after ministers are assembled for Mass, typically during the censing of the altar or while the preparatory prayers take place, presumably in place of read introit||Sung approximately during preparatory prayers, in addition to the read introit|
|Sung Kyrie||Sung whenever it would be read, replacing reading it||Presumably sung in place of reading||Sung after introit, in addition to the read Kyrie|
|Preparatory Prayers||Not included in Missal||Included for optional use in appendix||Required before the Introit|
|Prayer(s) after Preparatory prayers||N/A||Collect for Purity||Aufer a Nobis and Oramus Te|
|Blessing incense (when incense is used)||No indication of blessing at the first altar censing||No indication of blessing at the first altar censing||Deacon: “A blessing, Reverend Father.”
Priest: “Mayest thou be blessed + by Him in Whose honor thou art to be burnt. Amen.”
|Read introit||Only when nothing is sung, but taken from the Roman Missal instead of the Graduale Romanum;
Reading the introit even when it has been sung is not mentioned
|Read at least when introit or another song is not sung; reading the introit even when it has been sung is not mentioned||Always read after censing|
|Sign of the Cross||Always included here||Omitted when preparatory prayers are used. Included if they aren’t||N/A|
|Penitential Act||Three different options||No formally titled “penitential act” here. The traditional Confiteor is included in the preparatory prayers if they are used. Formal penitential act is included after the intercessions.||The Confiteor is included in the Preparatory Prayers, but there’s no “penitential act” otherwise.|
|Collect for Purity||N/A||Included at this point if the Preparatory Prayers were not used||N/A|
|Summary of the Law||N/A||Included here. It is omitted if the preparatory prayers were used and/or the decalogue is recited. Other times, the missal implies it is optional, by use of the words “may say”||N/A|
|Decalogue||N/A||May replace Summary of the Law and Kyrie||N/A|
|Kyrie||If form A or B of the Penitential Act is used, the Kyrie follows after. Form C is the Kyrie, with tropes||Included here unless the Decalogue is recited||Included here|
|Gloria||Included on “Sundays outside Advent and Lent, and also on Solemnities and Feasts, and at particular celebrations of a more solemn character.”||“The Gloria is sung or said on Sundays, on Solemnities and Feasts, on every day during the Octaves of Christmas, Easter, and Pentecost, and at special celebrations of a more solemn character. It is not said on the Sundays of Advent, and on the Sundays of Pre-Lent and Lent.”||Included by default and omitted when the Te Deum is not sung at Matins.|
|Variant texts at beginning of Gloria||“and on earth peace to people of good will”||“and on earth peace, good will towards men”||“et in terra pax hominibus bonae voluntatis” – “and in earth peace to men of good will”|
|Simultaneous singing and quiet recitation of the Kyrie and Gloria||Not mentioned||Not mentioned||Included in sung and Solemn Mass|
|Signing at end of Gloria||Not mentioned||Prescribed||Prescribed for spoken text|
|Kissing altar||N/A; at sedilia||Included if at altar||Included if at altar|
|“The Lord be with you. And with thy spirit.”||Omitted||Included||Included|
|Collect||Included. Only one collect.||Included. Only one collect.||Included. Multiple collects permitted.|
|Reading||Always included||Always included||Always included|
|Gradual (or another prescribed chant)||Always included. Alternative psalm options permitted.||Always included. Alternative psalm options permitted.||Always included|
|Reading||Included on Sundays and Solemnities||Included on Sundays and Solemnities||Omitted in a typical Mass|
|Location of Epistle||Mandatory at ambo (GIRM 58)||Unclear. Various options are typically practiced.||By a priest in Sung or Low Mass at the altar on epistle side (lector may chant Epistle at Sung Mass); by the subdeacon of the Mass, typically before the altar steps|
|“Deo gratias” after readings||Always included; preceded by “The word of the Lord”||Always included; preceded by “The word of the Lord”||Included quietly, after priest reading it|
|Alleluia (or another prescribed chant)||Typically included. May be omitted if not sung.||Included.||Included.|
|Priest reading reading(s) and propers while they are being sung||Not mentioned; presumption that priest is at sedilia||Not mentioned; presumption that priest is at sedilia||Included|
|Imposition of incense (when incense is used)||Included with a blessing, but no text is mentioned. GIRM 132 does not speak against saying something during the blessing, as GIRM 144 does (during the offertory)||Included with a blessing in the Order of Mass. Missal is silent on whether the blessing may include a spoken text.||Included with a blessing with a text:
Deacon: “A blessing, Reverend Father.”
Priest: “Mayest thou be blessed + by Him in Whose honor thou art to be burnt. Amen.”
|Deacon’s prayer before receiving blessing (“Cleanse my heart and my lips…”)||Not included||Not included||Included|
|Priest blessing the deacon||Included||Included||Included|
|Location of Gospel||Mandatory at ambo (GIRM 58)||Permitted to be in several locations. Commonly proclaimed at Solemn or Sung Mass in the midst of the people.||By a priest in Sung or Low Mass at the altar on the gospel side; by the deacon of the Mass, in the proper place for the gospel procession|
|“The Lord be with…”||Included||Included||Included|
|“A reading from…”||Included||Included||Included|
|“Laus tibi, Christe”||Included, preceded by “The Gospel of the Lord”||Included, preceded by “The Gospel of the Lord”||Included quietly|
|Incensing the priest||Not mentioned||Not mentioned||Included|
|Homily||Required for Sundays and Holy Days of Obligations; not required otherwise, but always permitted||Required for Sundays and Holy Days of Obligations; not required otherwise, but always permitted||Not required but permitted|
|Nicene Creed||Included on Sundays and Solemnities||Included on Sundays and Solemnities||Included on 1st and 2nd class feasts|
|Genuflection for the Incarnation||Included on the Solemnities of the Annunciation and Nativity; substituted by bowing on all other days||Included||Included|
|Signing at end of creed||Not mentioned||Prescribed||Prescribed for spoken text|
|Apostles Creed||May substitute Nicene Creed||Not given in Missal||Not given in Missal|
|Prayers of the People||Included||Included (optional on weekdays)||Not included|
|Penitential Rite||Not included here||Included here. May be omitted if preparatory prayers were said with the Confiteor||Not included here. Second Confiteor is optional before communion|
|Comfortable Words||Not included||Optional||Not included|
|Announcements and Sentences||Not included||Optional||Not included|
|“The Lord be with…”||Not included||Not included||Included|
|Offertory verse read by priest||Not included; no such verse in missal||Included when not sung, presumably only when not sung||Always included|
|Offertory verse sung||May be sung; taken from a source such as the Graduale Romanum||May be sung, in which case, the missal presumes it is not read – “sung or said”||Always sung at Sung and Solemn Mass|
|Traditional Offertory||Not included||Included as first option||Mandatory|
|“Benedicite, Pater reverende” before blessing water and incense||Not mentioned||Not mentioned||Included at Solemn Mass|
|Modern Offertory||Included||Included as second option||Not included|
|“Pray, Brethren”||Included, spoken aloud||Included, presumably spoken aloud||Included, quietly after first two words|
|Secret||Included, aloud||Included, aloud||Included, quietly and aloud at end|
|Signing at Benedictus||Not mentioned||Prescribed||Prescribed at spoken Benedictus|
|Regarding sung Sanctus and Benedictus||If sung, they are sung together, and presumably replace the spoken text.||If sung, they are sung together, and presumably replace the spoken text.||Always sung at sung and Solemn Masses and sacred ministers always read them together and continue Canon immediately. Chanted settings are sung together. Non-chanted settings are broken up to have the Benedictus after the consecration and elevation of the chalice.|
|Anaphora||Multiple options given, including the Roman Canon||Two options given, equivalent to the Roman Canon and Eucharistic Prayer II of the OF. Canon mandatory on Sundays||Roman Canon only
|“The Mystery of Faith”||Spoken/sung after reverencing the consecrated Blood, followed by an acclamation||Spoken/sung after reverencing the consecrated Blood, followed by an acclamation||Spoken in the consecration of the Blood
|Tone of voice for Anaphora||Presumably aloud||Presumably aloud||Silent with a raised voice at “To us sinners also” and aloud at end of doxology|
|Genuflection before Lord’s Prayer||Not mentioned||Included||Included|
|“Let us pray”||Not included||Not included||Included|
|“Admonished by salutary precepts…”||Included||Included||Included|
|“Our Father…”||Said or Sung by All||Said or Sung by All, intoned by Priest||Typically Said or Sung by priest with others responding at end|
|“Deliver us, we beseech Thee…”||Included, without “past, present, and to come”, mention of saints, and adding “as we await the blessed hope and the coming of our Savior, Jesus Christ”||Traditional version||Traditional version|
|Doxology||“For the kingdom…”||“For thine is…”||“Through the same…”|
|“May the peace…”||Not included here||Not included here||Included here|
|“May this co-mingling”||Not included here||Not included here||Included here|
|Agnus Dei||Not included here||Not included here||Included here, always spoken, even when sung|
|“O Lord Jesus Christ…”||Included, with “look not on *our* sins”||Included, with “look not on *our* sins”||Included, with “regard not *my* sins”|
|“The peace of the…”||Included here||Included here||Not included here|
|“Let us offer each…”||Included optionally here||Not included||Not included|
|Kiss of peace||Included among clergy, optional among people||Included among clergy, optional among people||Included among clergy at Solemn Mass; optional at Sung Mass via a pax brede|
|“Christ our Passover…”||Not included||Included||Not included|
|Breaking the Host||During Agnus Dei||During Christ our Passover||During doxology to Lord’s Prayer|
|“May this mingling…”||Included here||Included here||Not included here|
|Agnus Dei||Included here||Included here||Not included here|
|Requiem alternate text for Agnus Dei||Not included||Included||Included|
|“O Lord Jesus Christ, Son of the living God…” and “Let not the partaking…” silent prayers by priest||Option of either, without doxologies||Not included in Missal||Both, with doxologies|
|Prayer of Humble Access||Not included||Included||Not included|
|“I will take the bread of heaven”||Not included||Not included||Included|
|Priest’s “Lord, I am not worthy”||Not included||Not included||Included|
|Priest’s reception of communion||Not included here||Not included here||Included here|
|Confiteor||Not included||Not included||Not included in 1962 Missal, although it is often included according to local custom|
|“Behold the Lamb…”||Included||Included||Included|
|“Blessed are those…”||Included||Included||Not included|
|“Lord, I am not…”||Included, once||Included, once or thrice||Included, thrice|
|Prayers before priest receives communion:
1. “May the body…”
2. “What shall I render…”
3. “May the blood…”
|Included here, only 1 & 3||Included here, only 1 & 3||Included earlier, all three|
|Communion Proper||Read here or sung at any point during communion, or replaced with other singing.||Read here or sung.||Not read here. Sung at some point during communion.|
|Text spoken for each communicant’s communion||Minister: “The Body (or “Blood”) of Christ.”
|Under one kind at a time: Minister: “The Body (Blood) of our Lord Jesus Christ, which was given (shed) for thee, preserve thy body and soul unto everlasting life.”
“The Body (Blood) of Christ.”
Under both kinds together: “The Body and Blood of our Lord Jesus Christ, preserve thy body and soul unto everlasting life.”
“The Body and Blood of Christ.”
No mention is made of the communicant responding.
|Minister: “May the Body of Our Lord Jesus Christ + keep thy soul unto life everlasting. Amen.”
The communicant does not respond.
|“Into a pure heart…”||Not included||Not included||Included|
|Prayer during purification||“What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity.”||“Grant, O Lord, that what we have taken with our mouths we may receive with a pure heart; and from a temporal gift may it become to us an everlasting remedy.”||“May Thy Body, O Lord, which I have received, and Thy Blood which I have drunk cleave to mine inmost parts: and do Thou grant that no stain of sin remain in me, whom pure and holy mysteries have refreshed: Who livest and reignest world without end. Amen.”|
|Communion Proper||Not read here||Not read here||Read here, even at sung and Solemn Mass|
|“Almighty and everliving God…”||Not included||Included||Not included|
|“The Lord be with…”||Not included||Not included||Included|
|“Let us pray…” and Postcommunion||Included||Included||Included|
|“The Lord be with…”||Included||Included||Included|
|“Go, it is the dismissal…”||Not included here||Not included here||Included here|
|“May the lowly homage…”||Not included||Not included||Included|
|“May almighty God…”||Included||Not included in these words||Included|
|“The peace of God…”||Not included||Included||Not included|
|Dismissal||Included with options:
1. “Go forth, the Mass is ended.”
2. “Go and announce the Gospel of the Lord.”
3. “Go in peace, glorifying the Lord by your life.”
4. “Go in peace.”
|Included with options:
1. “Go forth in peace.”
2. “Depart in peace.”
Or “V. Let us proceed in peace. R. In the name of Christ. Amen.” For processions.
|Not included here|
|Requiem alternative for blessing and dismissal “V. May they rest in peace. R. Amen.”||Not included||Included||Included|
|Last Gospel||Not included in Missal||Given in appendix for optional use when prescribed. Replaced with Matthew 2:1-12 at the Mass of Christmas Day||Included when prescribed.|
I am a canonical member and instituted acolyte of the Personal Ordinariate of the Chair of Saint Peter, and it happens often that I hear the same common confusion about what one’s obligations are regarding the Ascension holy day and whether one needs to participate in Mass on the traditional Thursday after the Sixth Sunday of Easter or on the following Sunday. This article seeks to answer all the confusion for all members of the Latin Rite in the United States with a focus on members of the Personal Ordinariate of the Chair of Saint Peter.
Here are the main points: You must participate in any Mass in any Catholic rite at any point from Wednesday evening (4 pm) through the end of Thursday in the sixth week of Easter AND keep the regular Saturday evening/Sunday requirement if you are a canonical member of the Personal Ordinariate of the Chair of Saint Peter or of one of the following dioceses. If you are a canonical member of any other diocese (including the Archdiocese for the Military Services), you are only obliged to keep the Sunday precept, and nothing additional is required.
The mentioned dioceses are:
Archdiocese of Boston
Archdiocese of Hartford
Archdiocese of Newark
Archdiocese of New York
Archdiocese of Philadelphia
Archdiocese of Omaha
Diocese of Albany
Diocese of Allentown
Diocese of Altoona-Johnstown
Diocese of Bridgeport
Diocese of Brooklyn
Diocese of Buffalo
Diocese of Burlington
Diocese of Camden
Diocese of Erie
Diocese of Fall River
Diocese of Grand Island
Diocese of Greensburg
Diocese of Harrisburg
Diocese of Lincoln
Diocese of Manchester
Diocese of Metuchen
Diocese of Norwich
Diocese of Ogdensburg
Diocese of Paterson
Diocese of Pittsburgh
Diocese of Portland (Maine)
Diocese of Providence
Diocese of Rochester
Diocese of Rockville Centre
Diocese of Scranton
Diocese of Springfield in Massachusetts
Diocese of Syracuse
Diocese of Trenton
Diocese of Worcester
The above information is the bare minimum to answer any Latin Rite US Catholic’s question about their obligation. However, it is just that. Many Catholics will want to know more than just the bare minimum to satisfy the law. Hopefully, you do too! So read on to hear about why this is such a baffling situation.
An excellent place to start is to go to the authoritative resource mandating holy days of obligation: Canon Law. Turning to the current Code of Canon Law of 1983, Canons 1246 through 1248 state the following:
Can. 1246 §1. Sunday, on which by apostolic tradition the paschal mystery is celebrated, must be observed in the universal Church as the primordial holy day of obligation. The following days must also be observed: the Nativity of our Lord Jesus Christ, the Epiphany, the Ascension, the Body and Blood of Christ, Holy Mary the Mother of God, her Immaculate Conception, her Assumption, Saint Joseph, Saint Peter and Saint Paul the Apostles, and All Saints.
- 2. With the prior approval of the Apostolic See, however, the conference of bishops can suppress some of the holy days of obligation or transfer them to a Sunday.
Can. 1247 On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass.
Moreover, they are to abstain from those works and affairs which hinder the worship to be rendered to God, the joy proper to the Lord’s day, or the suitable relaxation of mind and body.
Can. 1248 §1. A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass.
- 2. If participation in the eucharistic celebration becomes impossible because of the absence of a sacred minister or for another grave cause, it is strongly recommended that the faithful take part in a liturgy of the word if such a liturgy is celebrated in a parish church or other sacred place according to the prescripts of the diocesan bishop or that they devote themselves to prayer for a suitable time alone, as a family, or, as the occasion permits, in groups of families.
The confusion begins with the fact that there are two different days on which the Ascension may fall, which is permitted by Can. 1246 §2. With this authority granted them by Canon Law, the United States Conference of Catholic Bishops decreed in 1999 that each ecclesiastical province may transfer the Solemnity of the Ascension to the next Sunday provided two-thirds of the province’s bishops vote in favor of it. This decree was approved by St. John Paul II. An ecclesiastical province is a juridical grouping of several dioceses, including one archdiocese, whose archbishop has ecclesiastical jurisdiction over other bishops of the province.
Most provinces in the United States have transferred the feast to Sunday, except a few: Boston, Hartford, New York, Newark, Omaha, Philadelphia, and the Personal Ordinariate of the Chair of Saint Peter. For most Latin Rite Catholics in the US, the answer to the obligation is easy: if you are a canonical member in one of the dioceses of these provinces, you attend Mass on Thursday and Sunday; if you are a canonical member in a diocese of any other province, you only need to attend Mass on Sunday.
For most Catholics attending a regular parish in a diocese, there’s no confusion there. You just check your diocesan calendar and attend whenever the Ascension is celebrated. But it does get especially tricky for canonical members of the Personal Ordinariate of the Chair of Saint Peter or Catholics who attend the Extraordinary Form of the Roman Rite, sometimes known informally as the Traditional Latin Mass or the Tridentine Mass. I will discuss the Personal Ordinariate first.
The Personal Ordinariate of the Chair of Saint Peter (POCSP) is an ecclesiastical jurisdiction equivalent to a diocese, that allows priests and laity with an Anglican background to enter into full communion with the Catholic Church while retaining many elements of their Anglican patrimony. It spans the United States and Canada with about 44 parishes or communities and is part of the Latin Rite. Being its own ecclesiastical province, the bishop gets to make the determination on his own of when Ascension will be celebrated, and he has decided it shall be kept on the traditional Thursday.
The difficult part about this is the unique situation of the POCSP. Most of the parishes or communities exist within the geographical territory of provinces that celebrate the Ascension on Sunday, making the Ordinariate parish one of the only churches in the area offering an Ascension Mass on Thursday. The question is if you are not able to make it to your Ordinariate parish for Ascension Thursday Mass, should you go to Mass elsewhere on the Thursday, where the liturgy is not of the Ascension, or should you skip and go to the Ascension liturgy at a diocesan parish on Sunday?
Go back to Canon Law to answer this. Can. 1248 §1 reads: “A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass.” The focus here is “on the feast day itself.” This canon is not concerned with the liturgy of the Ascension being celebrated; it is concerned with attending Mass on the date of the feast day, even mentioning “a Mass celebrated anywhere in a Catholic rite”. For Ordinariate members, the feast day is in fact, on the Thursday, and so, POCSP members must attend any Mass anytime on Thursday or on Wednesday evening. Note that this also applies to Ordinariate Catholics in Canada because the POCSP is legally a United States province, even though its territory extends to Canada.
A similar case would arise for Catholics who attend the Extraordinary Form of the Roman Rite. But the main difference is, those Catholics follow the diocesan calendar regarding their days of obligation. However, by design of its liturgical calendar, the EF must always observe Ascension on Thursday. You only need to follow what the requirement is for your diocese since you are a diocesan member. While you may attend an Ascension Thursday Mass in the Extraordinary Form, it would not necessarily be because of the holy day. In most dioceses, you need not ever attend a Mass for the Ascension, but you would still be obeying the law.
Of course, all this is simply the bare minimum required of the law. I would certainly recommend making an effort to always attend the liturgy of the Ascension. Understandably, a typical American layperson’s schedule can be busy, and so we do what we can, and so it is helpful for this matter that the letter of the law is known well. The spirit of the law certainly doesn’t replace the letter of the law, but they should work together, and it is my hope that this article is a helpful point of reference.