Church won her way from the gloom of the catacombs to the imperial throne
of Rome. The hand of power sought to check her progress, but in vain;
the sword of persecution raised against her fell from the hand of the
tyrant; the insidious breath of heresy could not corrupt her purity,
nor the splendid teachings of Athens or Alexandria draw her from her
sublime mission of truth. She consoled the slave, she cheered and
strengthened the martyr, she elevated and purified all; she struggled
with Paganism--with its profane and captivating rites--with its proud
philosophy and its millions of refined and luxurious votaries. She won
disciples from every grade, and class, and nation, until Christianity
became the national religion of the proud and persecuting empire of
the Caesars. But now, that very empire which the Church has won is
tottering to ruin; new difficulties beset her, and a new mission awaits
her. The Goth, the Hun, and the Vandal have seized on the richest
provinces of Rome. Her cities lie in ruins, her temples are profaned,
and Europe seems again fast sinking into hopeless barbarism; the clash
of arms and the yell of triumph has silenced the voice of civilization,
and the jargon of her rude conquerors startles the ear in the very
streets of Rome; streams of human population pour in from the northern
nations--they extinguish the Roman power, and carry into the heart of
Europe new traditions, a new mythology, new habits of thought, and new
principles of action. And whilst the north was thus violently convulsed
by the crash of the western empire, the south was not less violently
agitated by the rising greatness of the Saracen. From the Atlantic to
the Pacific the sway of Omar extended; and many were the cities ruined,
and many were the literary monuments destroyed by these untamed children
of the desert. In such perils what is able to save--what spirit could
brood over this social chaos and breathe into it order and beauty--what
power could move in the track of the desolating host, could collect
the half ruined fragments of classic art and construct them again into
a still more beautiful temple of learning? What influence could wean
that lawless race from the wild ways of rapine and the degrading vices
of savage life, and make them rival and excel the polished Roman in all
the arts and accomplishments of civilized life? The Church alone could
arrest the onward march of barbarism, and restore social order; with
prophetic glance she seemed conscious of the perils that beset her, and
prepared to overcome them. Augustine, Jerome, Hilary, and Prosper, the
last expiring lights of the past civilization, were the devoted children
of the Church. In the sixth century, when the schools of the empire
were closed, her monasteries were the sole sanctuaries of learning. In
them she studied and taught, and opposed an organised resistance to
the despotism of the sword, whilst her secular clergy acted, governed,
and preserved external order. In this century St. Remus preached with a
classic purity, and Avitus of Vienne, the Milton of the Church, sang of
the creation and the fall in the thrilling accents of genius. In this
period appeared Cesarius of Arles, Gregory of Tours, and Fortunatus
of Poitiers, whose learning shed a light upon their age, and whose
works marked the birth of a new literature purely ecclesiastical. The
learning and sanctity of our own Church relieved the darkness of the
seventh century. Columbanus awakened a new spirit in the French Church,
he arrested the march of barbarism in southern Germany, and perpetuated
the study of antiquity among his numerous disciples. The eighth century
marked a new era in letters; Charlemagne and the Church vied with each
other; Bede and Bennett adorned England; the Carlovingian schools were
organized under the genius of Alcuin, and over the wide dominions
of Charlemagne an impulse was given to learning which was felt for
centuries. By her Popes, her councils, and her bishops, the Church
ever laboured to diffuse knowledge amongst her people. With a willing
obedience her monastic institutions responded to her call, and during
the eleventh and twelfth centuries awakened a literary activity from the
Tiber to the Atlantic. The wonders of the press were yet unknown, but the
simple, learned, and laborious monk plied his daily task, and rivalled
the press in the extent, variety, and beauty of his labours. These
venerable institutions, so often the scorn of the ignorant, were
rapidly multiplied over the whole continent of Europe; Clugny and
Citeaux spring into life, and each becomes a school of knowledge, a
centre of civilization, and a prolific nursery of saintly and learned
men. Let the sceptic on this point read Mabillon's book on monastic
studies, in reply to De Rance, the venerable Abbot of La Trappe; let
him examine the collection of manuscripts found in the eight hundred
monasteries visited by Martini in his literary tours; let him look at
the contents of the fourteen volumes folio, compiled by Martini and
the illustrious band who accompanied him in his antiquarian researches
through the monasteries of central Europe; let him glance at the Titan
labours of Mabillon, Montfaucon, and the Benedictines of St. Maur; and
then let him dilate on the stupidity and ignorance of the monks of the
"dark ages". Thus, by the zeal of the Church, and her monks and her
missioners, the Christian faith was again spread over Europe, Saxon
England was reconquered to the Church, Clovis and his people entered
her fold, Germany was won over to her empire, and the fierce children
of the north everywhere bowed to her yoke. Their minds, filled with the
dim shadows of their native traditions and the bloody deeds of their
ancestors, became awakened to all the beauties of Christianity; they
yielded to the softening influence of the more genial climate of their
conquered home, they cast off the bonds of their gloomy superstition,
they entered the Church, and under her guidance they became the founders
of the nations and the authors of the mediaeval and modern literature
of Europe. The Church moulded with the same skilful hand the sternness
and energy of the north, and the more soft and imaginative races of the
south, and united the fierce worshippers of Thor with the followers of
the giddy Genii of the east, in one grand struggle for the glory of
their common creed. She summoned the spirit of chivalry, then in its
youthful vigour; she excited a glow of religious enthusiasm that set
Europe in a flame; she appealed to the spirit of warlike enterprise,
and gathered round her standard that group, who, quitting home,
country, and friends, arose at the call of Urban, and put on the badge
of the crusader. Yes, the crusades are a great fact in the history
of modern civilization; they stilled the voice of domestic strife,
which had been productive of so much evil; they united, elevated,
and consecrated the chivalry of Europe, and exhibited to the world the
power and the glory of religion. These were days of great excitement
and of rapid progress; this was the age of the growth and ascendancy
of the scholastic philosophy. The Arabic empire of Spain was in its
meridian glory. It was in this age Peter preached, and the Cross was
raised at Clermont, and Godfrey and Boemond rushed to the liberation of
the sacred city. It was in this age the glorious Hildebrand laboured so
successfully to eject feudal influence from the sanctuary, to abolish
the baneful right of lay investiture, and to give to the Church ministers
worthy of their sublime duties. It was in these days the Italian cities
were fostered by the protection of the Papal power, and the leagued
towns of Germany under their bishops; and the municipal councils were
breaking down feudal tyranny, and opening to the peasant mind the path
to political and literary distinction, which they have since so nobly
trod. In the ninth century Hamburg was the stronghold of tyranny; in
the eleventh and twelfth centuries this same city was the nucleus of
a great confederation which for centuries influenced the destinies of
Europe. In the thirteenth century the spirit of Bernard and Hildebrand
was again revived. The genius, the sanctity, the learning, and the
courage of Innocent III. guided the destinies of the Church. Rodolph,
with the Cross for his sceptre, ruled in Germany; St. Louis governed
France; Spain gloried in Alphonso and Ferdinand, and in the victories
of Seville and Tolosa; and England, under a Cardinal of the Roman
Church, wrung from her king the charter of her rights. This was the
age of St. Francis and St. Dominick; of Albertus and St. Thomas,
of Bacon and Bonaventure. In these days Oxford boasted of her thirty
thousand students; twenty-five thousand trod the halls of Paris; and
ten thousand read law at Bologna. Never was there an age more glorious
than this age of Christian faith; glorious in great deeds and historic
names; glorious in learning and life of the universities with which
the Church had studded Europe; glorious in a noble Christian art and
architecture; and glorious too in the sublime genius of its poets. And
all these great movements, intellectual and social, all pregnant with
such grand results for the happiness and enlightenment of mankind, and
for the future greatness and civilization of the nations of Europe,
were originated and guided to success by the genius of the Catholic
Church. The Church was that mysterious power that moulded the nations,
and influenced the social condition of successive generations over
the whole continent. In the lawless ages of rapine and violence she
stood between the tyrant and his victim, and restrained the excesses
of feudalism by the sword of her spiritual authority. She was ever
the protector of the weak, and the defender of rational liberty. In
the words of an eloquent Protestant writer, "The Church was the great
bulwark of order, she perpetuated justice and light, and fought the
battle of civilization and freedom. The feudal castle could not screen
the oppressor of the poor from her vengeance, nor the kingly diadem save
the tyrant of his people from her stern maledictions; the Church presided
over mediaeval society; her Pontiff reigned with an universal sway,
with which the grateful suffrage of Europe invested him; and never was
human power exercised with more justice or with more glorious results
for the welfare of humanity". And this is the Church which her enemies
would shamelessly brand as hostile to the diffusion of knowledge; this
the Church that would restrain the freedom of human thought, perpetuate
ignorance, and dwarf the intellect of man; the Church of Nicholas, of
Leo, and of Benedict; the Church that presided over the revival of Greek
learning, and saved the decaying fragments of classic genius; the Church
that before the sixteenth century founded fifty-eight universities in
Europe, and from her poverty encouraged learning with a munificence which
should shame the nations of our day! The Catholic Church cultivated the
mind of Petrarch, she inspired the genius of Dante, and listened to the
thrilling tones of Ariosto. Calderon was her child, and Tasso loved to
linger in her capital. Yes, this is the Church that would dwarf the human
intellect! Gothic architecture is her own creation, and the glories of
Italian art were developed in the shadow of the Vatican. The palace of
Nicholas and of Leo was the temple of learning, and the gifted of every
nation flocked to the city of the pontiffs to live in the smile of his
favour and on the munificence of his bounty. In his presence the poet
felt a new inspiration, the sculptor breathed life into the marble, and
the magic pencil of Italy imparted to its matchless productions a more
than divine beauty. The same ear that was charmed with the strains of
Ariosto could listen with approval to the researches of Flavio or the
sublime theories of Copernicus. The Pope during the middle ages was the
great high priest of literature, of science and of art, enthroned by
the suffrage of Europe; the learned of the age paid to him the tribute
of their grateful affection; and the office of his secretary was for
centuries regarded as the prize of genius, which the first scholars of
the age claimed as the reward of their intellectual greatness.
LITURGICAL QUESTIONS.
Our reverend correspondents on liturgical subjects will hold us excused
if we are not able to answer the several questions kindly forwarded to
us, as we deem it our duty, in compliance with the request of several
friends, to treat of some questions in connection with the ceremonies
of Holy Week, which may be deemed useful for the guidance of the clergy
in carrying on the solemn functions of that week.
The following questions have been proposed:
1. Can a low Mass be said on the three last days of Holy Week?
2. Can a low Mass be said on Holy Thursday or on Holy Saturday?
3. What is to be done in the country parishes where there is not a
sufficient number of priests to have high Mass, and where the other
ceremonies cannot be observed?
In reply to the first question we beg to say that low Masses are
strictly forbidden on the three last days of Holy Week. When there is
a sufficient number of priests, the rubrics require that a solemn high
Mass be celebrated, and in those churches not having a sufficient number
of priests for high Mass the Memoriale Rituum of Benedict XIII. must
be used, which prescribes certain solemnities to be observed by one
priest, and requires that he be attended by at least three clerics in
surplices, in performing the functions of Holy Week. This ceremonial of
Benedict XIII. is to be observed only in case there is a deficiency of
priests, and hence it presupposes that a solemn Mass is to be said with
deacon and sub-deacon when they can be had, as the Memoriale Rituum was
published by order of Benedict XIII. solely with the view of enabling
the clergy in the smaller churches to carry out the ceremonies of Holy
Week, and accordingly, in reply to various questions as to private
Masses on those three days, we find that the answer invariably was,
that the ceremonies were to be carried out "servata forma parvi Ritualis
S. M. Benedicti XIII., ann. 1725, jussu editi".
2. Thus the following answer was given by the Sacred Congregation of
Rites (4904):
1. "An in Ecclesiis Parochialibus in quibus nullus extat clerus
sed solum Parochus, possit vel debeat iste facere Benedictionem
Candelarum, Cinerum, Palmarum, novi ignis, Cerei Paschalis, Fontis
Baptismalis et coeterorum hujusmodi, necnon instituere officium
Feriae quintae in Coena Domini et Feriae sextae in Parasceve
sine cantu et solum privata voce prout celebratur Missa privata?
"Ad 1. Servetur parvum Caeremoniale a sa. me. Benedicto Papa
XIII. ad hoc editum. Die 23, Maii, 1846".
This applies to the last three days of Holy Week; but can a low Mass be
said on one of these days, such as Holy Thursday? There are innumerable
decrees of the Sacred Congregation of Rites on this subject, and it
would be impossible to quote all: we shall give one or two. Thus on
the 31st August, 1839, the question was proposed:
"An in Ecclesiis ubi Functiones Majoris hebdomadae fieri nequeunt,
Feria quinta celebrari possit Missa lecta. Negative".
And again:
1. "An toleranda sit consuetudo vigens in quibusdam paroeciis,
praesertim in ruralibus celebrandi per parochum Missam lectam
Feria V. in Coena Domini quin peragi valeant eadem Feria, et
sequenti coeterae Ecclesiasticae functiones praescriptae ob
clericorum defectum, vel potius obolenda.
* * * * *
3. "An ad eliminandos abusus, siqui irrepserint, sit consulendum
Sanctissimo pro revocatione cujuscumque Indulti celebrandi
privatim eamdem Missam, (idest in Sabbato Sancto) firmo tamem
remanente singulari privilegio aliquibus Ecclesiis, peculiaribus
attentis circumstantiis, concesso unam vel alteram Missam lectam
celebrandi post unicam solemnem de die?
"Ad. 1. Affirmative et ad mentem: mens est ut locorum ordinarii
quoad Paroecias in quibus haberi possunt tres, quatuorve saltem
Clerici Sacras Functiones Feriis V. et VI. ac Sabbato majoris
hebdomadae peragi studeant, servata forma parvi Ritualis S. M.
Benedicti XIII. anno 1725, jussu editi; Quoad alias paroecias
quae Cleris destituuntur, indulgere valeant ob populi commoditatem,
ut Parochi (petita quotannis venia) Feria V. in Coena Domini Missam
lectam celebrare possint, priusquam in Cathedrali vel Matrice
Conventualis incipiat. Et ad D. Secretarium cum Sanctissimo.
"Ad. 3. Affirmative juxta votum videlicet--Consulendum Sanctissimo
pro revocatione cujuscumque Indulti celebrandi privatim in Sabbato
Sancto, firmo tamen singulari privilegio aliquibus Ecclesiis,
peculiaribus attentis circumstantiis, concesso, unam vel alteram
Missam lectam celebrandi post unicam Solemnem de die prout in
dubio, Die 28 Julii, 1821".
With reference to the first decision, it is to be remarked, how the
observance of the Memoriale Rituum is inculcated, and that even in
case the clerics cannot be had, the parish priest cannot celebrate a
low Mass unless he gets permission to do so from the bishop each year
(petita quotannis venia), and we may here observe that the only reasons
which would warrant the bishop to grant permission for a low Mass on
Holy Thursday, are two: first, to give an opportunity to the faithful
of making their Easter Communion; and second, to give Communion to the
sick. In these two circumstances the bishop can give permission for a
low Mass, if he thinks it necessary, on Holy Thursday, but the parish
priest, or, much less, any other priest, cannot say Mass even in these
circumstances, without the permission sought and obtained every year
from the bishop (venia quotannis petita).
Gardellini, in a very valuable dissertation on this decree, has the
following words: "Rem tamen noluit in Parochorum ruralium arbitrio
relinquere, sed demandavit ut iidem quotannis et peterent et ab episcopo
celebrandi veniam obtinerent". In another passage he (Gardellini)
quotes the authority of Benedict XIV., who, when Archbishop of Bologna,
had granted permission to some of the parish priests to say a low Mass
under the circumstances above referred to, and then he adds:
"Praeter parochum in sua parochia, si sacerdos aliquis cujuscumque
conditionis aut dignitatis Missam privatam Feria quinta, sexta,
ac Sabbato majoris hebdomodae celebrare ausus fuerit, ipsum
graviter puniemus et a Divinis etiam interdicemus".
With regard, however, to Holy Saturday, the case is quite different. For
a private Mass cannot now be celebrated on that day without a special
indult from the Holy See, as appears from a decree of the 11th March,
1690:
"Firmo in reliquis remanente praedicto decreto edito die 11
Februarii nempe in Sabbato Sancto celebrationes Missarum privatarum
omnino prohibentur in quibuscumque Ecclesiis et oratoriis privatis,
non obstante quacumque contraria consuetudine, et unica tantum
Missa Conventualis una cum officio ejusdem Sabbati sancti
celebretur".
Gardellini, in his dissertation already mentioned, speaking of this
decree, says:
"Quum autem hoc Decretum Summus Pontifex sua auctoritate
firmaverit et ope typorum evulgari jusserit, vim habet legis
universalis quae relaxari nequit nisi ab eo a quo lata est".
It is plain, therefore, that there is a great difference between Holy
Thursday and Holy Saturday, as to the question of low Masses. With regard
to Holy Thursday, the bishop may allow it in certain circumstances,
but not so on Holy Saturday. This difference is evidenced in the fact,
that if a holiday of obligation fall on Holy Thursday, it is to be
observed, and some low Masses are permitted, so that the people may
fulfil the precept of hearing Mass. But if the holiday fall on Holy
Saturday or Good Friday, it is transferred to another day, together
with the obligation of hearing Mass, and no private Masses are allowed.
We now come to the last question, which is one of a practical character,
and which must be treated as such. The Memoriale Rituum lays down most
distinctly all the directions for the due performance of the ceremonies
in Holy Week when there is not a sufficient number of priests to carry
them on with the solemnity prescribed by the Missal. In the preface
it states that it was ordered by Pope Benedict XIII., and published
"ut Minorum Ecclesiarum Rectores minime vel perstrictus Parochialium
Clericorum numerus detineat, vel insuetorum Rituum anfractus deterreat".
Hence in the same preface it charges the parish priest to instruct three
or four clerics in the ceremonies, "ut sacrae actiones, si nequeant
solemniter, decenter saltem peragantur". This is the first point to be
attended to, namely, to appoint three or four youths and train them in
the manner of performing the ceremonies. This at first may appear to
cause great inconvenience and trouble, but it is well known to those
who have tried the experiment how quickly well disposed youths learn
such matters, and what taste they even display in arranging the altars,
etc., considering the opportunities within their reach.
2. But, as far as we know, the chief difficulty which is usually made
is, that they cannot do anything in the country districts in the
way of singing the hymns and the psalms. This, no doubt, would be an
insurmountable difficulty in many instances; but the Memoriale Rituum of
Benedict XIII. does not require music or singing. It requires the priest
and the youths to recite, and to do so "aequa vocum concordia" (_vide_
Memoriale Rituum). If the parish priest could have the singing, it would,
of course, be most desirable and very edifying, but not at all necessary.
3. The Memoriale Rituum requires for Holy Thursday an altar set apart
from the high altar at which the ceremonies are performed, which is
called the altar of repose, and which is to be decorated and adorned
with the greatest pomp. There is not much difficulty in complying with
this particular, which is clearly pointed out by the Rubrics of the
Missal; and we may here observe that we have heard with surprise that
the altar of repose on Holy Thursday in some Churches is the same as
the high altar, and not distinct from it, where the ceremonies could
and ought to be carried out with the greatest solemnity and accuracy.
4. The Memoriale Rituum enters into many details about the function of
Good Friday and Holy Saturday, and for this latter day many things are
to be procured by the parish priest which are clearly laid down in the
Missal and the Memoriale so often referred to. We deem it unnecessary
to mention all the details, particularly as while we are writing on
these subjects we have been favoured with a copy of a letter of his
Grace the Archbishop of Dublin to the clergy of his diocese, which
we annex here as confirming our views on these points, and also as a
summary of what we have been stating in this article.
PAULUS,
_Dei et Apostolicae sedis gratia, Archiepiscopus Dublinensis, etc.,
Venerabili Clero Dublinensi Tam Saeculari quam Regulari_.
Maximi momenti esse ut leges ecclesiasticae ad sacras caeremonias
peragendas spectent, accuratissime observentur, nemo est qui ignoret.
Itaque, cum Nobis relatum fuerit in quibusdum hujus dioecesis Ecclesiis
quasdam leges rituales praecipue ad hebdomadam sanctam spectantes,
diversam et variam interpretationem accipere, adeoque in omnibus eandem
disciplinam non vigere, cum que maximopere optandum sit ut non tantum
idem spiritus sed et eadem agendi ratio ubique servetur, nostrim
uneris esse existimavimus pauca quaedam que ad unitatem promovendam
opportuna videntur, in omnium memoriam revocare, non quasi nova aliqua
decernentes, sed eo tantum fine ut quam accuratissime Ecclesiae leges
jam latae observentur. Haec vero sunt quae ab omnibus servari volumus:--
1mo. In oratoriis domesticis, missa celebranda non est in Feria Quinta in
Coena Domini, neque in duobus sequentibus diebus, neque in die Paschatis.
2do. In Feria quinta praedicta, unica tantum celebrandi est Missa in
singulis Ecclesiis, quae solemnis aut conventualis esse debet. In ea
vero Missa clerus qui ad ecclesiam spectat, Communionem inter Missarum
solemnia a manu celebrantis recipere debet, juxta veterem et constantem
Ecclesiae usum.
3tio. Altare in quo reponendum est SS. Sacramentum, quod Feria Sexta in
Missa Praesanctificatorum sumi debet a celebrante, omni cura ornandum
est. Caeterum, Sacra Hostia includenda est in capsula, seu in sepulchro,
ut vulgo dicitur, quod clave a sacerdote custodienda claudi debet, nec
licet sacram Hostiam ita exponere ut videatur a fidelibus.
4to. In die Sabbati Sancti unica tantum celebrari potest Missa, que
solemnis esse debet, vel celebrata ad normam Caeremonialis Benedicti
XIII.
5to. Monendi sunt fideles a confessariis et a Concionatoribus praeceptum
quo tenentur sacram communionem tempore paschali recipere, adimpleri
non posse nisi in propria cujusque Ecclesia Paroeciali, excepto casu
quo habeatur dispensatio ab episcopo, vel proprio parocho.
6to. Die Paschatis, in Ecclesiis, quae paroeciales non sunt, vetitum
omnino est Sacram Communionem fidelibus dispensare, sive privatim, sive
publice.
7to. Quod vero spectat ad eos qui vivunt in communitate, ut, e.g., in
Conventibus et Monasteriis, in Collegiis et Seminariis ecclesiasticis,
Communionem Paschalem tam ipsi quam eorum famuli, in propriis sacellis
aut ecclesiis sumere possunt.
8to. In singulis Ecclesiis paroecialibus Sabbato Sancto benedicendi
sunt fontes baptismales secundum ritum in Missali Romano praescriptum.
9to. Vetera Olea ad eos benedicendos adhibenda non sunt; quare, omnibus
cavendum est, ut nova olea die antecedenti, ad eum finem petant. Olea
vero sacra a laicis deferenda non sunt, sed a Sacerdotibus, a quibus
etiam diligenter in loco tuto et clave obserrato semper custodienda sunt.
10to. Si qua in Ecclesia plures Sacerdotes ad sacras caeremonias
peragendas haberi non possint, et unicus tantum adsit, servari debet,
in hac hebdomada sancta ceremoniale editum jussu Benedicti XIII.,
pro minoribus ecclesiis, quod nuper in hac urbe in lucem prodiit ex
typographia Domini Jacobi Duffy.