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TRANSCRIBER'S NOTE: The Table of Contents
was added by the transcriber.
THE CEREMONIES
OF THE
HOLY-WEEK
AT ROME.
BY
THE RT. REV. MONSIGNOR BAGGS,
BISHOP OF PELLA.
* * * * *
THIRD EDITION.
* * * * *
ROME:
SOLD BY LUIGI PIALE,
ENGLISH BOOKSELLER,
1. PIAZZA DI SPAGNA, 106. VIA BABUINO.
1854.
* * * * *
CONTENTS
DIRECTIONS FOR SEEING THE CEREMONIES 3
CHAP. I. ON THE CEREMONIES OF THE MASS 5
CHAP. II. ON THE CEREMONIES OF PALM-SUNDAY 22
CHAP. III. ON THE DIVINE OFFICE, AND THE OFFICE OF TENEBRAE IN
PARTICULAR 37
CHAP. IV. ON THE CEREMONIES OF HOLY THURSDAY 50
CHAP. V. ON THE CEREMONIES OF GOOD-FRIDAY 69
CHAP. VI. ON THE CEREMONIES OF HOLY-SATURDAY 92
APPENDIX. PECULIAR CEREMONIES OF HOLY-WEEK AT JERUSALEM 121
* * * * *
DIRECTIONS
FOR SEEING THE CEREMONIES
* * * * *
Provide yourself with a HOLY-WEEK-BOOK, or _Uffizio della Settimana
Santa_. Take care that your dress is according to rule. For many of
the ceremonies ladies require tickets signed by _M. Maggiordomo_.
On Palm-sunday morning the Pontifical ceremonies begin at S.
Peter's, at about 9 o'clock: no stranger can receive a palm without
a permission signed by _M. Maggiordomo_. In the afternoon the Card.
Penitentiary goes at about 4 or half past 4 to S. John Lateran's,
where the Station of the day is held.
On the _afternoons_ of _Wednesday_ and _Thursday_, (between 4 and half
past 4) and of _Friday_ (half an hour sooner) the office of Tenebræ
begins at the Sixtine chapel. After it is over, you may go to S.
Peter's to bear the conclusion of a similar service: there on Thursday
evening the high-altar is washed by the Card, priest and chapter;
on Friday the Pope, Cardinals etc. go thither to venerate the relics
after Tenebræ in the Sixtine chapel; and on the afternoons of both
days the Card. Penitentiary goes thither in slate. In the evening of
these three days the feet of pilgrims are washed, and they are served
at table by Cardinals etc. at the Trinità dei Pellegrini.
On _Thursday morning_ you can see the oils blessed at S. Peter's: this
ceremony begins _early_. There is little difference between the mass
(at about half past 9 or 10) in the Sixtine chapel on this day, and
on ordinary days, and there is generally a great crowd: the procession
after mass is repeated on the following morning; and the papal
benediction on Easter Sunday: your best plan therefore will be to go
at an early hour to see the blessing of the oils, and afterwards the
washing of the feet, at S. Peter's; and then go to see the dinner
of the _apostles_ near the balcony from which the Pope gives His
benediction. The _Sepulchres_, particularly that in the Cappella
Paolina, may be visited.
On _Friday morning_ the service of the Sixtine chapel begins at about
half past 9 or 10. (Devotion of 3 hours' agony from about half past
12 to half past 3 at the Gesù, SS. Lorenzo e Damaso etc.; after the
_Ave Maria_ the _Via Crucis_ at Caravita, and devotion of the dolours
of the B. Virgin at S. Marcello, etc. An hour after the _Ave Maria_
poetical compositions are recited at the Serbatojo dell'Arcadia).
On _Saturday morning_ service begins at S. John Lateran's at about
half past 7. As soon you have seen the baptism at the baptistery, you
had better drive to the Vatican, to attend at the beautiful mass of
the Sixtine chapel.
On _Saturday afternoon_ you may go to the Armenian mass at S.
Biagio or S. Gregorio Illuminatore: it begins towards 4 o clock. On
Easter-Sunday the Pope sings solemn mass at S. Peter's, at about 9
o'clock. He afterwards venerates the relics, and gives His solemn
benediction. In the afternoon, besides Vespers there is a procession
at S. Peter's called that of the 3 Maries. (At S. John Lateran's
the Cardinals assist at Vespers, and afterwards venerate the relics
preserved there) At night the cupola is illuminated, and on the
following night there are fireworks or _girandola_ at Castle S.
Angelo. On Monday, Tuesday, and Saturday there is _cappella papale_ at
the Vatican, but it differs little from the ordinary _cappelle_.
CHAP. I.
ON THE CEREMONIES OF THE MASS
_CONTENTS._
Origin of the word _ceremony_--object of
ceremonies--institution of the mass--its earliest
ceremonies--discipline of secrecy--liturgy of the Roman
church--general review of the principal ceremonies of
the mass--mass of the catechumens, _ambones_--mass of the
faithful, blessed water, secrecy, prayers for the dead--Latin
the language of the Roman liturgy, and why--usual ceremonies
of high-mass in the papal chapel--sentiments of S. John
Chrysostom.
"_It was chiefly, if not only, in the mystical liturgy of the
eucharist, that the primitive church spoke without reserve
of all the sublimities of Christian faith._" Palmer, Origines
Liturg. vol. I, p. 13.
[Sidenote: Origin of the word ceremony.]
From Rome our Saxon forefathers received Christianity; and from the
same source we have derived several words denoting Christian rites.
Thus the words _religion, sacrament, sacrifice, communion_, and others
are Latin, with the exception of the termination. The word _ceremony_
also is Latin, and owes its origin to an interesting fact in ancient
Roman history. When the Capitol was besieged by the Gauls (A.U. 365)
most of the inhabitants of Rome provided for their own safety by
flight: but the Flamen Quirinalis or priest of Romulus, and the
Vestal virgins loaded themselves with the sacred things, that they
might secure those hallowed treasures from profanation. "They were
proceeding" (says Livy lib. V, c. XXII) "along the way which passes
over the Sublician bridge, when they were met on the declivity by L.
Albinus a plebeian, who was fleeing with his wife and children in
a _plaustrum_ or cart: he and his family immediately alighted: then
placing in the cart the virgins and sacred things he accompanied them
to Cære where they were received with hospitality and respect". Hence
(says Valerius Maximus lib. I, c. 1.) "sacred things were called
ceremonies, because the inhabitants of _Cære_ revered them when the
republic was broken, as readily as when it flourished". Thus is the
word ceremony associated at once with the devotion of Albinus, with
the Gaulish invasion of the Capitol, and with Cære, one of the twelve
cities of Etruria, now called Cervetri or Cære vetus[1]. The Pagan
Romans derived their religious rites from Etruria, and in particular
from Cære on account of its proximity to Rome: this may be another
reason for the adoption of the term _ceremony_, which was afterwards
applied to the rites of all religions[2].
[Sidenote: Object of ceremonies.]
But what, it may be asked by many, is the use of ceremonies? I shall
answer in the words of the council of Trent. "Since the nature of man
is such, that he cannot easily without exterior helps be raised to
the meditation of divine things, the church as a pious mother has
instituted certain rites, namely, that some things in the mass should
be pronounced in a low voice and others aloud; she has also used
ceremonies, as mystical benedictions, lights, incense, vestments,
and many other things of that kind, from apostolical tradition and
discipline, in order that the majesty of so great a sacrifice might
be displayed, and the minds of the faithful might be excited by these
visible signs of religion and piety to the contemplation of those
sublime things which are concealed in this sacrifice". Session XXII,
c. V.--These words lead us to treat briefly of the mass, the principal
act of divine worship during holy-week as at all other seasons of the
year. This we do now the more readily, that we may not afterwards be
obliged to interrupt our account of the peculiar ceremonies of Holy
week, which presuppose an acquaintance with the mass.
[Sidenote: Institution of the mass.]
Jesus Christ instituted the mass at his last supper, when he took
bread and blessed and broke and gave to his disciples and said, Take
ye and eat, this is my body; and taking the chalice he gave thanks,
and gave to them saying, Drink ye all of this: For this is my blood
of the new testament, which shall be shed for many unto remission of
sins: Matth. XXVI, 26. In this brief account are mentioned all the
_essential_ parts of the mass. Christ commanded the apostles and
through them their successors to perform the same holy rite "in
commemoration" of Him, and they obeyed His commands, as we learn from
the acts of the apostles, and the first epistle to the Corinthians.
[Sidenote: Its early ceremonies.]
Gradually various prayers and ceremonies were added to the sacred
words pronounced by Christ, as the Apology of St. Justin, the writings
of St. Cyprian, the catechetical discourses of St. Cyril of Jerusalem
and other early works prove. The Apostles themselves had added the
Lord's prayer[3]. The liturgy however during the first four centuries,
as Le Brun maintains[4], or, according to Muratori followed by Palmer,
the first three centuries, was not written, but was preserved by oral
tradition, according to the received practice of the early church,
which, unwilling to give what is holy to dogs, or to cast pearls
before swine concealed from all persons, except the faithful, the
mysteries of faith. It would seem from St. Justin's apology, that
much was left to the particular devotion of the bishop or priest who
offered mass, and hence we might expect not to find in the earliest
liturgies great uniformity, except in essentials and general outline.
Yet Le Brun has endeavoured to restore, from the early Christian
writers, the liturgy used in the first four centuries: and it contains
the most important prayers and ceremonies of the mass in its more
modern form.
[Sidenote: Discipline of secrecy.]
We shall so often have to recur to the discipline of secrecy alluded
to above, that we consider it necessary to speak of it briefly,
before we proceed further. The Pythagoreans, the Stoics, Plato, the
Epicureans and other ancient philosophers concealed their doctrines
from the uninitiated: the mysteries also of Osiris, Isis, Bacchus,
Ceres, Cybele etc. were carefully kept secret. There was no novelty
therefore for the ancients in the discipline of secrecy, the
institution of which in the Christian church is attributed by many
fathers to Christ himself, who directed that his disciples should not
"give what is holy to dogs, or cast pearls before swine". Matt. VII,
6. This injunction was observed by the whole church from the apostolic
age till the fifth century in the east, and the sixth century in the
west: it extended to dogmas as well as rites, and in particular to
those of the holy Trinity and the sacraments, especially the blessed
Eucharist[5]. For "those things" says St. Cyril of Alexandria "are
generally derided, which are not understood" adv. Julianum. The
pagans, at the instigation, it would appear, of the Jews and early
heretics, availed themselves of this secret discipline to charge
the Christians with the detestable crimes of Oedipus and Thyestes,
pretending that in their secret assemblies they murdered an infant
covered with flour, and drank his blood. (Cecilius ap. Minut. Fel.)
It was solely with the view of refuting these calumnies, that Justin
Martyr explained, in his apology addressed to Antoninus Pius, the
catholic doctrine of the eucharist. S. Blandina on the contrary
endured the most cruel torments rather than reveal it, though its
profession would have confuted the same odious calumnies; and S.
Augustine observes a similar reserve when answering the pagan Maximus
Madaurensis.
"Who" says the protestant Casaubon "is so little versed in the
writings of the fathers, as to be ignorant of the formulary used
principally of the sacraments, the initiated understand what is said:
it occurs at least fifty times in Chrysostom, and almost as frequently
in Augustine". S. Fulgentius inserts in his answer to the deacon
Ferrandus the following words of S. Augustine to the neophytes "This
which you see on the altar of God you saw last night: but what it was,
what it meant, and of what a great thing it contains the sacrament,
you have not yet heard. What therefore you see is bread and the
chalice. What your faith demands is, that the bread is the body of
Christ, and the chalice contains the blood of Christ". S. Cyril
of Jerusalem in his catechetical discourses addressed to the newly
baptised inculcates in the strongest terms the doctrine of the real
presence, but charges them most strictly not to communicate to the
catechumens his instructions. In consequence of this practice the
early fathers often speak obscurely of the B. Sacrament, and call it
bread and wine and _fermentum_ after the consecration, though they
clearly teach the _faithful_ the doctrine of the real presence[6].
[Sidenote: Liturgy of the Roman church.]
Pope Innocent I, writing to Decentius at the beginning of the fifth
century, attributes the liturgy of the Roman church to St. Peter. It
was first written in the fifth century; and Pope Vigilius sending it
in 538 to Profuturus derives it from Apostolic tradition. The most
ancient sacramentary or liturgical work extant of the Roman church is
that of Gelasius who was Pope from 492 to 496[7]. He collected prayers
composed by more ancient authors, and also composed some himself:
and this Gelasian compilation was reformed by Gregory the Great and
reduced to one volume[8], which may be considered as the prototype
of our present liturgy. The canon or most solemn part of the mass
has been preserved inviolate ever since, as appears from the Ordines
Romani written shortly after the time of S. Gregory, and also from the
explanations of it written by Florus and Amalarius. This canon as well
as the order of prayer are the same as those of Gelasius, as Palmer
observes (Orig. liturg. vol. 1, p. 119,) and are also nearly identical
with those of the sacramentary of S. Leo. The Ambrosian and African
liturgies also were evidently derived at a very remote period from
that of Rome. From such considerations as these Mr. Palmer proves the
very ancient or apostolical origin of the "main order", the substance
of the Roman liturgy. Origines liturg. vol. I, sect. VI. The author of
the canon is unknown; yet we know the authors of some additions to the
canon. Thus S. Leo I added sanctum sacrificium immaculatam hostiam, S.
Gregory I, diesque nostros in tua pace disponas.
[Sidenote: Review of the ceremonies of the mass.]
[Sidenote: Mass of the catechumens, ambones, sermons.]
We shall not examine minutely all the prayers and ceremonies of the
mass, or stop to enquire at what time and by what pope each of
them was first introduced, lest we should weary the patience of our
readers[9]; but we shall content ourselves with a general review of
the mass, as it is now celebrated. We may divide it, as the ancients
did, into two parts, the mass of the catechumens, and the mass of the
faithful. The first part includes the preparation and confession of
sins at the foot of the altar, the _introit_ or anthem and part of
a psalm sung at the _entrance_ into church, the _Kyrie eleison_ or
petition for mercy, the _Gloria in excelsis_ or hymn of praise (both
of great antiquity, as Palmer following our catholic divines has
shewn) the collect or collects so called from their being said when
the people are collected together, the epistle and gospel, and also
the verses, said or sung between them both, called the Gradual[10]:
if sung by one voice, it is called the Tract; if by choir, the
Responsory. The collects and other prayers are said with the arms
extended in the same manner as many figures are represented praying on
old christian as well as pagan monuments. After the gospel the sermon
used to be preached, as it generally is in our times[11] and after
the sermon Pagans, Jews, heretics, schismatics, energumens, public
penitents and catechumens were dismissed by the deacon; for the
faithful alone were allowed to be present at the celebration of the
sacred mysteries, in conformity to the discipline of secrecy. That
part of mass, which we have described was called the mass of the
catechumens, because these were allowed to be present at it.
[Sidenote: Mass of the faithful, blessed water.]
From the _missio_, _missa_, or dismissal announced by the deacon to
the people before and after the mass of the faithful, the term _missa_
or mass is derived. It was in use in the early ages; for it is found
not only in the epistle to the bishop of Vienne attributed to Pope
Pius I, and in that of Pope Cornelius to Lupicinus: but S. Ambrose
also says "I continued my duty, and began to celebrate mass" and in
another place he exhorts the people to "hear mass daily[12]".
When the church had been cleared of all except the faithful, the
second part of our mass, or the mass of the faithful, began with the
Nicene symbol or creed. Then followed the offertory, or part of a
psalm sung anciently while the people made their offerings to the
church, particularly of bread and wine[13]. The priest offers to God
the bread, and wine mixed according to apostolic tradition[14] with
a little water, which our Saviour is believed to have mixed with
the wine at the last supper; he implores God's blessing on these
offerings, and washes his hands in token of the purity of soul[15]
with which the sacred mysteries should be approached, and at high mass
for the sake of outward cleanliness also, on account of the incense
which he has used. Having commemorated the passion, resurrection,
and ascension of Christ, as he does also after the consecration, he
calls on those present to join him in prayer, he says another prayer
or prayers called the _secret_, because said in secret, and then
recites the _preface_ to the canon, a prayer in which he unites with
the celestial spirits in praise and thanksgiving as Christ himself
gave thanks at the last supper: it concludes with the Tersanctus or
Trisagion "Holy, Holy, Holy etc." which, as Palmer observes, has been
probably used in the Christian liturgy of the east and west since the
ages of the apostles. V. 2. p. 219.
[Sidenote: Prayers for the dead.]
The canon of the mass next follows, which as well as many of the
preceding and following prayers is said in a low voice, according to
the ancient custom alluded to by Innocent I, S. Augustine, Origen, and
other Fathers[16]. In it the priest prays for the church, the Pope,
the bishop of the place, the living and the dead[17] he reveres the
memory of the B. Virgin, the Martyrs and other Saints[18], and having
once more implored the blessing of God, and spread his hands over the
victim, according to the custom of the Jews, he pronounces over the
bread and wine the words of consecration according to the command of
Christ, and adores and raises for the adoration of the people the
body and blood of our Divine Lord. It is in this consecration that
the sacrifice of the mass principally consists; as by it the victim
is placed on the altar, and offered to God, viz. Christ himself,
represented as dead by the separate consecration of the bread and
wine, as if His blood were separated from His body. After some other
prayers, in which the priest offers to God the holy sacrifice, and
prays for mercy and salvation for all present, he elevates the host
and chalice together; this was the ancient elevation, as the more
solemn one, which follows immediately after the consecration, was
introduced generally in the 12th century, in opposition to the heresy
of Berengarius. Then concluding the canon the priest recites the _Our
Father_, and breaks the host, as Christ broke the bread, and as His
body was "broken" for us[19]; he puts a particle of the host into
the chalice[20]; he implores mercy and peace from the lamb of God, at
solemn masses gives the kiss of peace according to the recommendation
of scripture, and receives the two ablutions of the chalice, one of
wine, the other of wine and water, lest any portion of the sacred
blood should remain in it: he recites the communion or anthem, which
was originally sung while the holy communion was distributed; he says
the prayer or prayers called postcommunion, dismisses and begs God's
blessing on the people, in fine he recites the beginning of St. John's
gospel or some other gospel appropriate to the day. We shall on other
occasions recur to various ceremonies of the mass[21].
[Sidenote: Latin the language of the liturgy.]
The language of our liturgy has descended to us as a precious legacy
from the time when Peter and Paul preached in Rome. It would be
incongruous that our ancient hierarchy robed in ancient vestments
should perform our ancient liturgy in a moderne language. As in all
parts of the globe there are members of the Catholic church, she has
wisely preserved in her liturgy a language common to all countries,
the language too of majesty, civilisation and science, as De Maistre
observes. Like her divine founder she is the same yesterday and
to-day: like the rock, on which she is built, she is proof against
the winds and waves; she is unchanged and unaffected by the wayward
caprices of fashion. Translations of her liturgy are published for the
use of those who are unacquainted with Latin so that they may either
join in reciting the prayers of the church, or say others which their
own devotion may suggest.
Having described the ceremonies of low-mass, we shall subjoin a brief
account of those customary at high-mass when celebrated in the papal
chapel: we shall thus avoid unnecessary repetitions in the course of
this work. The beginning of the mass is said by all persons within
the sanctuary: and the Pope recites it before the altar with the
celebrant. As His Holiness is the ecclesiastical superior of the
latter, and is habited in his sacred vestments, many benedictions are,
according to a general rubric, reserved to Him, which are otherwise
given by the person who sings mass. Thus He blesses not only the
incense, the water at the offertory, the subdeacon and deacon, the
preacher, when there is a sermon, and the people after the sermon
and at the end of mass, but also the Cardinals on several occasions,
and the celebrant himself before he offers up mass. "For without
contradiction (says St. Paul) that which is less is blessed by the
better". Hebr. VII, 7. He also, and not the celebrant, kisses the
book of the Gospel. The first cardinal priest present hands to Him the
incense, and also incenses him, kneeling down if the Pope be seated
at the time, and standing if the Pope stands[22], and therefore, he
is seated near the Pope during part of the Mass, that he may be ready
when his services are required.
Incense is used, as is customary at high masses, before the introit,
at the Gospel, after the offertory and during the elevation. Before
the introit the crucifix, the altar[23], the celebrant and the Pope
are successively incensed. Before the deacon sings the gospel he
incenses the book; and after it the Pope is once more incensed by
the first cardinal priest. After the offertory, besides the bread
and wine, the crucifix, the altar, the celebrant and the Pope,
the Cardinals and the first in rank among the prelates and other
personages are incensed by the deacon. At the elevation the blessed
Sacrament alone is incensed.[24]
When the Pope reads from the missal, this book is held by the first,
and a taper by the second, patriarch or assisting bishop[25]. The
_Kyrie eleison_, the _Gloria in excelsis_, _Credo_, _Sanctus_
and _Agnus Dei_ are said by all persons within the sanctuary: the
cardinals descend from their seats to say them, and form a circle in
the middle of the chapel; having received the Pope's blessing they
return to their places. After the _Sanctus_, the Pope goes before
the middle of the altar followed by the assistant bishops and others
of His train's and all kneel till the elevation is ended. After the
_Agnus Dei_, the first Card. priest goes up to the altar, kisses it,
and receives from the celebrant the kiss of peace: this he gives to
the Pope, from whom the two first Card. deacons receive it. The Card.
priest then returns to his place, and gives the kiss of peace to the
priest who assists the celebrant; from him the first of the other
cardinals and principal prelates receive it and communicate it to
their colleagues. The assistant priest then gives it to the master of
ceremonies, who has accompanied him, from whom the other colleges of
prelates receive it and in fine (if time permit) to the deacon, from
whom it passes to others who assist at the altar. When the pope gives
His blessing, the cross is held before Him by the last auditor of the
rota, and His vestment by the first protonary. Such are the ceremonies
generally observed at high mass in the papal chapel, except at masses
for the dead, when some of them, and in particular those of incensing
(except at the offertory and elevation) and of the kiss of peace, are
omitted.
[Sidenote: Sentiments of S. John Chrysostom.]
We shall conclude with the words of a holy and eloquent bishop of
Costantinople of the 4th century, "When thou seest the Lord immolated
and placed there, and the priest engaged in the sacrifice and praying,
and all present empurpled with precious blood, dost thou think that
thou art among men, and art standing on the earth? and not rather
that thou art instantaneously transferred to heaven, where casting
out of thy soul every fleshly thought thou lookest around on heavenly
things. O miracle! O the love of God for man! He, who sits above with
the Father, is at the same time held in the hands of all, and gives
himself to those who wish to receive and embrace him. Wishest thou
to see the excellence of this _holiness_ from another miracle? Depict
before thy eyes Elias and an innumerable multitude surrounding him,
and the victim placed on the stones; all the others in profound
silence, and the prophet alone praying; then suddenly fire rushing
from heaven on the sacrifice. These things are astonishing and replete
with wonder. Then transfer thyself thence to the things now effected,
and thou wilt find them not only wonderful, but surpassing all
astonishment. For here the priest bears not fire, but the holy Ghost;
he pours out long supplications, not that fire descending from above
may consume the offerings, but that grace falling on the sacrifice
may through it inflame the souls of all and render them purer than
silver purified by fire. This most dread rite then who, that is not
altogether insane and out of his mind, shall be able to contemn? Art
thou ignorant that no human soul could have sustained this fire of the
victim, but all would have totally perished, unless the assistance of
divine grace had been abundant" S. John Chrysostom, De Sacerdotio Lib.
3, c. IV.
[Footnote 1: It is situated near the road leading from Rome to
Civitavecchia at the distance of about 27 miles from the former city.
Its necropolis has lately enriched the new Gregorian museum with some
of its most precious treasures, consisting in gold ornaments of the
person, in silver and painted vases etc. of very ancient and admirable
execution. See Nibby, Analisi storico-topografica etc. as also Grifi.
The Etruscan and Egyptian museums entitle His present Holiness Gregory
XVI to be ranked with many of His predecessors among the greatest and
most munificent patrons and collectors of ancient monuments.]
[Footnote 2: If we compare with this term others of similar
termination, such as _sanctimonia_ from _sanctus_, we shall find in
them a confirmation of the etymology given above: _monia_ serves to
form the substantive, but does not otherwise alter the meaning.]
[Footnote 3: S. Greg. M. lib. VII, epist. 64.]
[Footnote 4: See Le Brun, Explic. Missae T. 2. dis. 1. Also Renaudot.
They have however been refuted by Assemani, Maratori and Zaccaria.]
[Footnote 5: The _Pater noster_ is still said in secret, except after
the canon of the Mass, because at that part of the Liturgy only the
faithful were present. See Moroni's learned work entitled, Dizionario
di erudizione ecclesiastica.]
[Footnote 6: See Schelstratius, de Disciplina Arcani, or Trevern's
answer to Faber's Difficulties of Romanism: also Bingham lib. X, c. 5.
Times are now so much altered that it is difficult to conceive how the
Reserve in communicating Religious knowledge recommended in one of
the Tracts for the Times could be practicable, even if it were judged
expedient.]
[Footnote 7: It was first published by B. Card. Tommasi from a very
ancient manuscript in the queen of Sweden's library. Cave, Mabillon,
Muratori, Assemani and other eminent critics admit its authenticity.
There is however another sacramentary _perhaps_ more ancient called
the Leonian, because it is attributed by the learned to Leo the great,
A.D. 450. It was first published by Bianchini in the 4th volume of
Anastasius the librarian from a Verona MS. written 1100 years ago.]
[Footnote 8: This new Gregorian sacramentary was carried to England
by St. Augustin and the other missionaries. Mr. Palmer and after him
Mr. Froude (Remains, vol. 2nd, p. 387) give a similar account of the
Roman liturgy. They, like archbishop Wake, attribute the origin of the
Roman, Oriental, Ethiopic and Mozarabic liturgies to St. Peter, St.
James, St. Mark and St. John, and observe that all other liturgies
are copied from one or other of these. "In each of these four original
liturgies the eucharist is regarded as a mystery and as a sacrifice"
p. 395: they all agree in the principal ceremonies of the mass, and
all contain a prayer for the rest and peace of all those who have
departed this life in God's faith and fear" p. 393. "Now it may
be reasonably presumed", says archbishop Wake "that those passages
wherein all these liturgies agree, in sense at least, if not in words,
were first prescribed in the writings of the ancient fathers". See
Tracts for the times, no. 63.]
[Footnote 9: They who wish for further details may consult Le Brun,
Card. Bona, Martene, Gavant, Rock's Hierurgia etc.]
[Footnote 10: Because anciently sung from the _steps_ of the _ambo_ or
pulpit, according to Rabanus Maurus an author of the 9th century, and
others. In the ancient churches there were generally in the _chorus_
or choir two ambones, one from which at solemn masses the lector and
at a later period the subdeacon used to sing the gospel, with his face
usually turned towards that side of the church, where the _men_ were
assembled; at Rome this was generally the south side. At low masses
the missal was removed from the epistle side of the altar at the
beginning of the offertory, in order to leave room for the offerings,
according to an Ordinarium of Monte Casino of the year 1100. It has
for a long time been customary to remove it before the gospel, which
the priest recites turned towards the same direction as the deacon at
high mass. Mystical meanings were afterwards assigned for this removal
of the book.]
[Footnote 11: It is astonishing how Mr. Palmer could assert that "Leo
bishop of Rome in the fifth century appears to have been the only
bishop who preached in the Roman church for many Footnote: and it is
said that none of his successors until the time of Pius the fifth,
five hundred years afterwards, imitated his example". Orig. Liturg.
vol. II, p. 59. Bingham I. IV, c. §.3. Mr. Palmer forgot all the
homilies of Gregory the great, as well as the chronology of the Popes.
The latter might find in the multiplicity and importance of their
other occupations abundant motives for abstaining from preaching, a
duty to which so many of their clergy dedicate themselves. That the
early Popes however preached there can be no doubt, although most
of their homilies, if ever written, have not reached our time. Not
only the example of S. Peter who (whatever we may think of the local
tradition of Rocca S. Pietro above Palestrina) used certainly to
preach, as the Acts of the Apostles prove; but the general custom of
other cities would induce the zealous Bishops of Rome to exhort and
encourage their flock, particularly in time of persecution; and that
at a later period they were not unaccustomed to preach is evident
from the Ordo Romanus of Card. Gaetano published by Mabillon and from
a Vatican MS. no. 4231, p. 197; both these documents are quoted by
Cancellieri, _Descriz. delle Cappelle etc. p. 328_. See proofs that
the Popes preached drawn up in chronological order in Sala's notes to
Card. Bona, lib. 2. c. 7-]
[Footnote 12: S. Ambros. Ep. 13, serm. 34.]
[Footnote 13: Of the ancient offerings the following vestiges remain:
candles are offered by the clergy at their ordination, bread and wine
by bishops at their consecration, chalices and torches by the Roman
senate on particular festivals, and in fine bread, wine, water, and,
till lately, doves and other birds at the canonisation of the Saints.
On the ancient offerings see Cancellieri, de Secretaries, t. I, p.
181.]
[Footnote 14: "This custom prevailed universally in the Christian
church from the earliest period" Palmer Orig. Liturg. vol. 2, p. 75.]
[Footnote 15: As the ancient Roman houses had an _impluvium_ in the
midst of the _atrium_, so in the _atria_ annexed to the Christian
churches was one or more fountains (Eus. Eccl. Hist. l. X, c. 4) and
sometimes a well or cistern. In these the faithful used to wash their
hands (Tertull. De orat. §, De lavat. man.) Thus in the atrium of
St. Paul's basilica there was a cantharus, restored by Pope Leo I, of
which the saint writes thus to Ennodius;
Quisque suis meritis veneranda sacraria Pauli
Ingrederis, supplex ablue fonte manus.
The _cantharus_ is mentioned by Virgil Eclog. VI, 21.
Et gravis adtritâ pendebat cantharus ansa.
A large vessel of this description may be seen in the _cortili_ of S.
Cecilia and SS. Apostoli at Rome. It used to be blessed on the vigil
or festival of the Epiphany, as it is now in the Greek and even the
Roman church. When churches were built without _atria_, a vessel
of blessed water was placed inside the church: in some of the older
churches there is even a well. See Nibby, _Dissert. sulla forma, etc.
delle antiche chiese_.]
[Footnote 16: See Le Brun tom. IV, diss. 15. Super usu recitandi
silentio missæ partem etc. This custom was connected with the
discipline of secrecy. The scripture itself does not mention what
words Christ used, when He "gave thanks", before He pronounced the
words of consecration; and the early church imitated this reserve.
Anciently curtains concealed the altar, during the most solemn part of
mass, as now in some Oriental churches. St. John Chrysostom (Hom. 3,
in Ep. ad Ephes.) mentions this custom; and traces of it still remain
at St. Clement's church in Rome.]
[Footnote 17: See ancient inscriptions from the catacombs, containing
prayers for the dead in Bock's Hierurgia (vol. 2, ch. 7), also in
Annali delle Scienze Religiose, Luglio 1839, as also in the well-known
works on the catacombs. Bingham admits that the eucharistic sacrifice
was offered for S. Augustine, S. Monica, the emperors Constantine
and Valentinian at their funerals. (S. Ambrose prayed for Valentinian
Gratian and Theodosius.) "In the communion service" says he "according
to the custom of those times, a solemn commemoration was made of the
dead in general, and prayers were offered to God for them". Bingham,
Antiq. l. 23, c. 2. "The custom of praying and offering up sacrifice
for the faithful departed most evidently appears to have prevailed in
the church even from the time of the apostles", says the Protestant
bishop Milles, Opera S. Cyrilli. p. 297. "In primitive times" says
Palmer "these commemorations (in the mass) were accompanied by
prayers for the departed". Origin. Liturg. vol. 2, p. 94. With these
Protestant admissions before us and many others collected in the
Annali delle Scienze Relig. Luglio 1839, we opine that the Rev. Mr.
Breeks ought to have been solicitous for his own soul rather than for
that of Mrs. Wolfrey, whose inscription was dictated by the spirit
of primitive Christianity. The following is the inscription on
Thorndike's tomb at Westminster "Tu lector, requiem ei et beatam in
Xto resurrectionem precare". On Bp. Barrow's tomb at S. Asaph's "O
vos transeuntes in domum Domini, domum orationis, orate pro conservo
vestro ut inveniat requiem in die Domini". Both were written by their
own direction: other Protestant testimonies may be seen ap. Srett. o.
462.]
[Footnote 18: Pope Vigilius (A.D. 538.) in his epistle to Profuturus,
bishop of Braga in Spain, says, that the canon never varied, but that
on particular festivals "we make commemoration of the holy solemnity,
or of those saints whose nativities we celebrate".]
[Footnote 19: "The bread which we break is it not the communion of the
body of Christ". 1 Cor. X, 16.]
[Footnote 20: This custom we may consider with Palmer as a memorial
of an ancient mode of communicating under both kinds united, which
is still observed in the oriental churches: Vol. 2, p. 146; or with
Le Brim as a record of the practice of sending the particle to the
priests of titular churches, T. 4. Micrologus and others consider
this mixture as a representation of Christ's resurrection. It is very
ancient, as Sala shews.]
[Footnote 21: "St. Paul calls the Eucharist 1 Cor. X, 16 the cup of
_blessing_ which _we bless_." This incidental information vouchsafed
to us in scripture, should lead us to be very cautious how we put
aside other usages of the early church concerning this sacrament,
which do not happen to be clearly mentioned in scripture". Tracts for
the Times, Vol. 1, no. 34. The "Mass" in Cranmer's Form of prayer
and administration of the Sacraments, which was declared by act of
Parliament "agreable to the word of God and the primitive church"
differs but little from the Roman mass above described. See Pugin's
Letter on the proposed Protestant Memorial. London 1839.]
[Footnote 22: Macri in his Hierolexicon says, that the Cardinal
kneels, to incense the Pope when seated, from respect to his
_cattedra_ or chair, which is the first see in the Christian church.
Others say from respect to his temporal sovereignty, the archbishops
of Milan are incensed with the same formality. This custom is
mentioned in the 13th century by Card. Giaconio Gaetano. Ordo
Romanus § 112. A certain love of proportion may have had its share
in the origin of this ceremony, by which the same relative height is
preserved between the Pope and the Cardinal in all cases in which
the former is incensed. Thus also the assistant Bishop, who holds
the Missal for the Pope, kneels when He is seated, and stands when
He stands. We kneel to the Pope to receive his blessing, as we do to
bishops and even priests; we also kneel from respect to his exalted
dignity, not only as sovereign, but also as head of the Catholic
church. It is well known that the British peers kneel even to the
empty throne of their sovereign. Kneeling is a very ancient token of
profound respect; it was paid to Joseph in Egypt, Gen. XLI, 43; to
Elias, 4 Kings I, 13 etc.]
[Footnote 23: "O that an angel" says St. Ambrose, "would appear to
us also, when incensing the altar, and offering sacrifice". Expl. in.
Luc. l. 1, c. 25, n. 9.]
[Footnote 24: Incense is, as we shall see in c. 2; an emblem of
prayer, and in this sense it is offered to the B. Sacrament, to Christ
represented by the crucifix, and adored on the altar. The gospel
is incensed to signify the sweet odour which it communicates to our
souls; and the ministers of God, to signify, according to St. Thomas,
that God maketh manifest _the odour_ of his knowledge by us in every
place: "For we are unto God _the good odour_ of Christ in them who are
saved, and in them who perish". 2 Cor. II, 14, 15. In fine the bread
and wine offered to God are incensed to signify the spices with which
the body of Christ was embalmed in the tomb; such at least is the
explanation given in the Liturgy of St. Chrysostom; and it is from the
oriental churches that the Latin church has taken this last practice.
Incense is a token of respect in these and other cases.]
[Footnote 25: A taper with a stand, called a _bugia_, is held at
divine service for persons in ecclesiastical dignity, as a sign of
distinction, and to throw additional light on the book from which they
read. The taper held for the Pope at the _cappelle_ has no stand,
and is enkindled from a light concealed within the desk, on which the
assistant Bishop places the missal. This is a memorial of an ancient
monastic custom mentioned by Martene Lib. 1, De rit. Eccl. p. 277,
232.]
CHAP. II.
ON THE CEREMONIES OF PALM-SUNDAY
_CONTENTS._
Part 1. _Introductory_. Mysteries and devotion of
holy-week--Palm-Sunday, entry of Christ into Jerusalem--of
Julius II into Rome--Sixtus V and Captain Bresca--triumphant
return of Pius VII to Rome, contrasted with ancient Roman
triumphs. Part 2. _Descriptive_, Palm-sunday--lights used at
mass etc.--vestments--_ubbidienza_, blessing of the palms,
benedictions, holy water, incense--distribution of the
palms--order in which the prelates and others
receive them--solemn procession with palms, _sedia
gestatoria_--ceremonies peculiar to this procession--its
antiquity--High mass, its peculiar ceremonies on
palm-sunday--Passio--Cardinal great Penitentiary at S. John
Lateran's.
"_Hosanna to the son of David: blessed is he that cometh in
the name of the Lord, Hosanna in the highest_". Matt. XXI, 9.
[Sidenote: P. I. Holy-week]
The sufferings and death of Jesus Christ are the mysteries which the
catholic church commemorates during holy week. "On these days" says
S. John Chrysostom (in Ps. CXCIV) "was the tyranny of the devil
overthrown, sin and its curse were taken away, heaven was opened
and made accessible". It was then becoming that christians should
consecrate these days of mercy, of grace and salvation to exercises
of penance, devotion, and thanksgiving. The imposing liturgy of the
Roman church is at this season more than usually solemn; and it is our
task to describe, and endeavour to trace to their origin, its varied
ceremonies.
[Sidenote: Palm-Sunday, Christ's entry into Jerusalem.]
Palm-sunday is so called from the commemoration of our blessed
Saviour's entry into Jerusalem, when, according to St. John (XII, 13)
"a great multitude took branches of palm-trees, and went forth to meet
him, and cried: "Hosanna, blessed is he that cometh in the name of the
Lord". Thus when Simon Maccabee subdued Jerusalem, he entered it "with
thanksgiving and branches of palm-trees, and harps, and cymbals, and
hymns and canticles, because the great enemy was destroyed out of
Israel". 1 Macc. XIII. The entry of our divine Redeemer therefore was
one of triumph: but it was also the entry of a king into his capital:
for "many spread their garments in the way" (Mark XI, 8), as when
Jehu was elected king, (4 Kings IX, 13), the Israelites spread their
garments under his feet. Thus also Plutarch relates of Cato of Utica,
that the soldiers regretting the expiration of his authority with many
tears and embraces spread their garments, where he passed on foot.
Pope Julius II returning to Rome after the siege of Mirandola
distributed palms to the Roman court at S. Maria del Popolo; and
then rode in triumphal procession to the Vatican passing under seven
arches adorned with representations of his extraordinary and heroic
deeds[26].
[Sidenote: Sixtus V and Captain Bresca.]
When Sixtus V. undertook to erect in the Piazza di San Pietro the
ponderous egyptian obelisk[27], which formerly adorned Nero's circus
at the Vatican, he forbade on pain of death that any one should speak
lest the attention of the workmen should be taken off from their
arduous task. A naval officer of S. Remo, who happened to be present,
foreseeing that the ropes would take fire, cried out "_acqua alle
funi_". He was immediately arrested by the Swiss guards, as we see
him represented in the small fresco in the Vatican library, and was
conducted before the Pontiff. Sixtus shewed that his severity was
based on justice; for instead of punishing the transgressor of his
orders, he offered him the choice of his own reward. They who have
observed the great abundance of palms which grow in the neighbourhood
of S. Remo, on the coast between Nice and Genoa, will not be surprised
to hear, that the first wish of the gallant captain was to enjoy the
privilege of supplying the pontifical chapel with palms. The Pope
granted him this exclusive right and it is still enjoyed by one of
his family.
[Sidenote: Return of Pius VII to Rome.]
When the meek and benevolent Pius VII was returning to Rome from
exile and captivity, Dr. Bresca, one of the captain's descendants,
contrived, though not without great risk, to convey to Rome the
choicest palms of S. Remo and Bordighera. At the house of his friend
Viale half a mile outside the Porta del Popolo, he assembled twenty
five _orfanelli_ dressed in their white cassocks, and forty-five
_verginelle_. When the carriage of the beloved Pontiff approached,
this double choir of children appeared, bearing palms in their hands
and singing joyous canticles of benediction but I must describe this
lovely scene in the melodious language of the south. "Ciascuno di
essi (says Cancellieri) recava in mano una di queste palme di color
d'oro altissime e cadenti come tante vaghissime piume. Sei zitelle
sostenevano de'galanti panieri di freschissimi fiori pendenti dal
loro collo, con nastri bianchi e gialli, relativi allo stendardo
Pontificio. Quindi tutti si schierarono in buon ordine sulle due ale
delta strada, e mentre le ragazze versavano graziosamente a mani piene
da' loro canestrelli la verzura ed i fiori, quella selva ondeggiante
di palme, tributate al trionfo del S. Padre dal candore e dall'
innocenza, sorprese con la novità di uno spettacolo, che non potè a
meno d'intenerire, e di muovere tutti gli astanti".
If we now look back for a moment to the triumphs of the pagan
emperors, well may we bless God for the change which the religion of
Christ has wrought in this city. After they had let loose war, and
famine, and pestilence, to prey upon hapless nations, they ascended
the Capitol to offer incense with polluted hands to their profane
gods; and meantime the groans of the dying and unpitied princes, whom
they had reserved to decorate their triumph, ascended from the scala
Gemonia to call down the vengeance of heaven upon their oppressors.
But while the pacific and holy vicar of Christ returns in triumph to
his capital, the lips of babes and sucklings sing his praises, as they
did those of his Divine Master, and he implores heaven to shower down
benedictions on his enemies as well as his beloved children.
[Sidenote: P. II Papal chapel on palm-sunday.]
[Sidenote: Lights used at mass, etc.]
At about 9 o'clock on palm-sunday morning the Cardinals, Prelates
and others assemble near the chapel of the Pieta at S. Peter's, as at
present the solemn service takes place in that basilica, and not as
formerly in the Sixtine chapel. The crucifix over the altar is veiled,
in token of the mourning of the church over her divine spouse's
sufferings[28]. On the altar are six lighted candles, and other
torches are brought in after the _Sanctus_ of the Mass, and held till
after the elevation, in honour of the B. Sacrament, by four _acoliti
ceroferarii_[29].
[Sidenote: sacred vestments]
As the pope is to bless and distribute the palms, and a solemn
procession is to take place, the Cardinals put on their sacred
vestments, viz. all of them the amice, the cardinal bishops the
surplice and the cope, the priests the chasuble, and the deacons a
chasuble shorter in front than that of the priests. The auditors of
the Rota, _Cherici di Camera, Votanti_, and _Abbreviatori_ put on a
_cotta_ or supplice. The bishops and mitred abbots wear the cope,
and the _Penitenzieri_ or confessors of St. Peter's, the chasuble.
The copes of the cardinal bishops are ornamented with a _formale_,
adorned with three large bosses or projections of pearls arranged in
a perpendicular line, while the Pope's are in a triangular order,
evidently alluding, to the blessed Trinity. As this is a day of
mourning, the sacred vestments are purple.
[Sidenote: _ubbidienza._]