impart to them their life and loveliness: they are the essential and
characteristic virtues of Christians, by the practice of which they
imitate their divine Master and model, and come at last to be united
to Him in heaven. Christ was moved by charity to institute the Holy
Sacrament, and by humility to wash His disciples feet. Let us then
learn of him because He was meek and humble of heart, and let us love
one another, because Christ hath first loved us, and commands us to
love one another.
[Footnote 57: In Africa two were customary, one in the morning, and
the other after supper. S. August. ep. 54 ad Januarium.]
[Footnote 58: For an account of this ancient ceremony the reader
may see Fleury, Moeurs des Chretiens; _Funz. della Settimana Santa._
Martene, lib. IV, 22. etc.]
[Footnote 59: "Balsam is produced in the vineyards of Engaddi, and
in preparing chrism it is mixed with oil and consecrated by the
pontifical benediction, that all the faithful may be signed with this
unction at confirmation". Ven. Bede, in canlic. cap. I. The Greeks
bless the chrism on the same day as the Latins, having prepared it a
few days previously. See their Euchelogium, Ordo VIII entitled, On
the composition of the great ointment in the Costantinop. church ap.
Martene, loc. cit.]
[Footnote 60: Only one priest says mass in each on this day and
the other priests communicate, as on it Christ alone said mass, and
distributed the Holy communion to the apostles. Although for many
centuries both kinds were ordinarily received, yet the custom of
communicating under the form of bread alone is very ancient. Thus
in time of persecution the faithful used to carry to their houses
the holy communion under the form of bread alone, the hermits also
preserved it in the deserts, the sick received it as their viaticum,
the ministers of God kept it in the churches, for their spiritual
support, and the bishops used to send it to their clergy in token of
their union in charity. These were all instances of communion under
one kind, which are enumerated and proved by many Catholic divines,
as for instance by Dr. Rock in his Hierurgia. They demonstrate the
constant belief of the church, that the whole sacrament is received
under one kind only; and Christ himself in the scriptures attributes
its admirable effects to the act of _eating_ only as well as to that
of _eating and drinking_. "He that eateth this bread shall live for
ever" etc. In fact since His resurrection "He dieth now no more": His
body and blood and soul and Divinity are united together for evermore,
and consequently the communicant receives under the form of bread
alone Christ himself whole and entire. The Latin church prescribed
the general reception of communion under one kind, in order to obviate
accidents which frequently arose from the indiscriminate use of the
chalice, and in opposition to the error of the Hussites: Thus Paul
II took occasion from the presence of Frederic III at Rome, to give a
public and illustrious proof of the condemnation of this new heresy
by the church, by giving communion under one kind only to the Emperor,
and also to the deacon and subdeacon, who generally communicate under
both kinds when the Pope sings mass. In the Greek and other oriental
churches communion is administered under one kind to the sick and
others who are prevented by distance from communicating in the
churches. The general communion customary on holy-thursday is
prescribed by the English bishop Walter in the 10th century, in the
capitulary of Theodulph of Orleans, and by all ancient pontificals and
missals, according to Martene T. 3, p. 98. It is practised also by the
Greeks, as Leo Allatius testifies. De consensu utriusque Ecclesiæ lib.
3. Palmer (Vol. 2. p. 76) says "It is not essential to the validity
of the Sacrament, that the bread should be whole and entire before
consecration, and broken afterwards: but the Universal practice of
the Christian church, derived from the apostles and from Jesus Christ
himself ought not to be infringed in this matter". Yet even Bp.
Middleton whom he quotes in the same page, says "When there were
many communicants, _in primitive times, there were several cakes or
loaves_, in proportion to the number: and it took some time after the
consecration was finished, to break and divide them for distribution".
Each person communicated from his own offering: hence S. Augustine
says "Erubescere debet homo idoneus si de aliena oblatione
communicaverit" Serm. 215 de Temp, any longer justification of the
general practice of the Roman church would therefore be superfluous.]
[Footnote 61: "From the frequent mention of _oil_ in scripture as the
emblem of spiritual gifts it was actually used in the primitive church
in the ceremonies of admitting catechumens, and in baptising". Tracts
of the Times, Vol. 1, no. 34.]
[Footnote 62: Our ardent love of this classic soil tempts us to insert
the following noble instance from Cicero (pro Milone XXXI) "Vos enim
jam _Albani_ tumuli atque luci vos, inquam, imploro alque tester
vosque Albanorum obrutæ aræ, sacrorum populi Romani sociæ et æquales,
quas ille præceps amentia cæsis prostratisque sanctissimi lucis
substructionum insanis molibus oppresserat: vestræ tum aræ, vestræ
religiones viguerunt, vestra vis valuit, quam ille (Clodius) omni
scelere polluarat: tuque ex tuo edito monte, Latiaris sancte Jupiter,
cujus ille lacus, nemora, finesque sæpe omni nefario stupro et scelere
macularat, aliquaudo ad eum puniendum oculos aperuisti: vobis illæ,
vobis vestro in conspecta seræ sed justæ tamen et debitæ pænæ solutæ
sunt".]
[Footnote 63: These _troccole_ were formerly called by the hard names
of _crepitacula ligna congregantia, mallei excitatorii_. The Greeks
used them anciently, as Martene proves from a libellus de miraculis
Anastasii presented to the second council of Nice, from S. John
Chrysostom's life by Metaphrastes etc. etc. In modern times also they
continue to use them. Benedict XIV observes that the practice of the
Latin church on these days is intended to preserve the remembrance of
the ancient custom. It is also evidently intended, like the reversed
arms of the soldiers, as a sign of mourning for the death of Christ.
This silence of the bells is prescribed in the ancient rituals:
mystical interpreters assign as a reason, that they signify Christ's
preachers and apostles, who were silent during the sufferings of their
Master.]
[Footnote 64: S. Greg. Turon. De mirac. S. Martini "oblatis super
altare sacris muneribus, mysterioque Corporis et Sanguinis Christi
palla ex more cooperto.", Vid. Bona. Lib. II, c. 13. not. 12.]
[Footnote 65: This mass is found in the Antiphonary and Sacramentary
of Pope Gregory the great; in all churches but the Roman, as Marlene
observes, vespers were joined with the mass on this day, as they are
on holy Saturday throughout the Latin church. On holy-thursday the
Pope used generally to preach after the gospel, and in the mean time
the Cardinals stripped the altar: after the sermon the Pope blessed
the people as usual, and then began the _Credo_, according to
Benedict, Canon of S. Peter's. His Holiness drank on this day directly
from the chalice, and did not use the golden reed or _fistola_, as on
other occasions; this we learn from the Apamean Pontifical.]
[Footnote 66: This chapel was erected by Paul III according to the
design of Antonio Sangallo. Its two large frescoes are the last
efforts of the genius of Michelangelo, then aged 75 years: they
represent the crucifixion of S. Peter and the conversion of S. Paul.
The fall of Simon Magus, and the baptism conferred by S. Peter,
painted on the righthand-wall are works of Federico Zuccheri; on the
opposite side S. Paul at Malta, and restoring the young man, who had
fallen from a window, are by Lorenzo Sabbatino da Bologna, the ceiling
was painted by Federico Zuccheri. The B. Sacrament is publicly and
solemnly exposed in this chapel for the adoration of the faithful on
the first Sunday of Advent as well as on holy-thursday See Chaltard;
_Descriz. del Vaticano_ Taja, _Palazzo Vaticano_.]
[Footnote 67: S. John Chrysostom established processions at
Constantinople in opposition to those of the Arians; and the empress
Eudoxia supplied the people with silver crosses and wax lights, to be
carried on such occasions. Socrat. Hist. Eccl. lib. VI, c. 8, Sozomen
lib. VIII, c. 8. Processions were incompatible with the persecutions
of the first three centuries. During them, and even long after
Constantine, in consequence of the discipline of secrecy, there was
neither public exposition or procession of the B. Sacrament. The
faithful however adored it privately, as for instance, S. Gregory
Nazianzen relates of his sister Gorgonia, that when seized by a fever
"she fell down with faith before the altar, and invoked with a loud
cry Him who is honoured thereupon". (Discourse on her funeral). S.
Cyril of Jerusalem also exhorts the believer, that when he receives
the chalice of the blood of Christ he should bow down profoundly
and adore. (Catech. 5), The office and mass of Corpus Christi
were composed by S. Thomas Aquinas. As holy-thursday is in great
part devoted to the sufferings of Christ, the festival of _Corpus
Christi_ with its procession was instituted about the middle of the
thirteenth century by Urban IV at the petition of B. Juliana of Mount
_Cornelione_, and in consequence of the miracle of Bolsena, well known
as the subject of one of Raffaello's frescoes in the Vatican. See
Bened. XIV, De Festis, and the authors cited by him. The miraculous
corporal stained with blood is still preserved at Orvieto, the
celebrated cathedral of which owes its foundation to the miracle. "No
one eats that flesh, says S. Augustine, unless he has first adored" in
ps. 98 "The flesh of Christ," says S. Ambrose "which we adore even now
in the mysteries, and which the apostles adored in the Lord Jesus" (de
Spir. S. lib. 34, c. 12) All the fathers and liturgies mention this
adoration, which was therefore derived from apostolic tradition. Sala
ad Bonæ lib. 2, c. 13.]
[Footnote 68: In the Greek church communion is on this day reserved
for the sick of the ensuing year under the form of bread alone,
according to Leo Allatius. (De utriusque Ecclesiæ consensione). Pope
Innocent I in the beginning of the 5th century directs, that the
eucharist be preserved on this day for the priest and the sick. This
reservation is mentioned also in the Gregorian sacramentary, without
any mention of the sacred blood, since it might be spilt. It has taken
place in the Pauline chapel ever since its erection by Paul III. A
particle of the B. Sacrament was formerly preserved after mass on
festivals and carried back in procession to the sacristy: it was
carried to the altar in procession on the next festival, and a portion
or the whole of it was put into the chalice before the host was
broken. See Cancellieri, De Secretariis T. I, p. 217, seq.]
[Footnote 69: These prelates used to refer cases and petitions to the
Popes, as they now do the former to their tribunal, which according to
Gonzalez derives its name of _Segnatura_ from the _signature_ of the
sovereign affixed to its decree.]
[Footnote 70: They are formed of peacocks' feathers, the eyes of which
according to Macri and others signify the vigilance and circumspection
of the Pontiffs. They are mentioned in the apostolic constitutions, in
which it is prescribed, that two deacons should hold, them in order
to drive away flies, which might otherwise fall into the chalice.
Accordingly, at the ordination of the deacons in the Greek church,
among other instruments a Flabellum is given to them for their
ministry at the altar: this S. Anastasius is said to have used while
a deacon. Flabella are mentioned in the liturgies of SS. Basil,
Chrisostom, and other Greek and Syriac liturgies, Flabella are in
the Latin church a mark of distinction, and are carried for the Grand
Prior of the knights of Malta the bishop of Troja in Aquila, and the
archbishop of Messina, as well as for His Holiness.]
[Footnote 71: Since the time of Clement XIV, the custom of reading
from the _loggia_ on this day the bull in _Coena Domini_ has been
abolished. (On this bull see de Maistre du Pape lib. 2, c. 14).
According to the doctrine of S. Paul, the B. Sacrament is the bond
as it is the symbol of union or _communion_ between the faithful; "We
being many are one body, all who partake of one bread" 1 Cor. X, 17,
and hence this day of its institution was selected for the public
_excommunication_ of those, who reject the doctrines of the church, or
maliciously oppose her ordinances. After the bull had been read "many
candles are lighted, of which the Lord Pope himself holds some, and
each cardinal and prelate one lighted, and he extinguishes and throws
them on the ground, saying, we excommunicate all the aforesaid; and
then the bells are rung together without observing any order". Ap.
Gatticuin, Acta Cerem. 82. These ceremonies are interpreted to mean
the _extinction of the grace_ of the holy Ghost; and the dispersion
of unbelievers, as on the contrary the regular and orderly ringing of
bells calls the faithful together.]
[Footnote 72: It is supported by the subdeacon habited in the tunic or
_tonacella_.]
[Footnote 73: John the deacon, in his life of Gregory the great,
mentions the _Sacellarius_ or Treasurer (see Thomassin lib. 2. c. 103,
n. 11), whom that holy Pope commanded according to custom to invite
the twelve pilgrims to dinner. Besides the gifts mentioned above,
the white dress is given to these _apostles_, who are chosen by some
Cardinals, Ambassadors, the Propaganda, the _Maggiordomo_, and the
captain of the Swiss guards.]
[Footnote 74: The water is brought to him by the Prince assisting at
the throne, and the towel is presented by the first Cardinal Priest.
When the Pope is prevented from performing this ceremony, the Cardinal
Dean supplies his place in presence of the sacred college (Lunadoro).
In that case the gospel is sung, not by a cardinal, but by the prelate
who is deacon of the _cappella_. Formerly, according to the MS.
Pontifical of the Apamean church written in 1214, Vespers were sung by
the Pope's chaplains, while he washed the feet of twelve subdeacons.]
[Footnote 75: Chardin and other travellers testify, that this practice
is preserved in modern times. In Homer's Odyssey the custom of taking
a bath before a banquet is frequently mentioned, III, 467; IV, 49, VI.
216; VIII, 449.]
[Footnote 76: The emperors of Costantinople used (according to
Codinus De Officiis Aulæ Costantinop.) to wash the feet of twelve poor
persons: and Vespasiano Fiorentino in the fifteenth century, in his
life of Alfonso di Napoli quoted by Cancellieri, says that "Il Giovedi
Santo lavava i piedi a tanti poveri, quant' egli aveva anni, et
lavavagli, come si deve ... et a tutti dava una veste bianca, et un
pajo di calze, et un Alfonsino, et un fiorino et un carlino, et non
so che altra moneta. Dipoi il Giovedi medesímo faceva ordinare una
cena,... et la Maestà del Re la pigliava, et metteva loro innanzi, e
con il vino, et quello avevano di bisogno con grandissima umiltà".
See also Martene, De Ant. Eccl. Rit. Lib. IV, c. XII, § 8. Our readers
will here call to mind the good old custom still preserved of the
maundy of our British Sovereigns, so called from mandatum, the first
word of the first anthem sung during, the washing of the feet. In the
Greek church, according to Baillet, not only are the feet of twelve
poor persons washed, but the name of an apostle is given to each of
them; as it may be supposed, nobody is anxious to have the name of
Judas Iscariot: so lots are drawn to determine the person who is to
represent that traitor. This may remind us of the threat of Leonardo
da Vinci to copy the head of Judas, in his celebrated last supper,
from the importunate Prior of S. Maria delle Grazie of Milan. Poor
Leonardo despaired of finding a model for the head of our Saviour; and
for more than a year was seeking the rabble for a fit subject whom he
might represent as Judas: meantime the Prior was continually worrying
him to finish the fresco. "In ogni caso poi" said he to Lodovico
Sforza, "faro capitale del ritratto del P. Priore, che lo merita
per la sua importunità e per la sua poca discrezione". The story of
Leonardo bears some resemblance to the manner in which Michelangelo
punished Biagio da Cesena Pontifical Master of Ceremonies, who
before Daniel of Volterra had acquired his well-known nickname of
_braghettone_ complained to the Pope, that the naked figures of
the last judgment were unworthy of a house of prayer. The artist
introduced his censor in his painting as Minos judge of the infernal
regions, with long ears like those of the other devils, and a
serpent's tail. Paul III when appealed to is said to have answered,
that if his Ceremoniere had been in Purgatory, he might have helped
him out, but out of hell there was no redemption. This Papal witticism
Platner could not find in any writer earlier than Richardson (See
Beschreibung der Stadt Rom) but _se non è vero, è ben trovato_.
Dante was not more scrupulous than Michelangelo about thrusting his
opponents into his _inferno_.
Pictoribus atque poetis
Quidlibet audendi semper fuit æqua potestas.
]
[Footnote 77: The mosaics with which it was adorned by Pope Leo III
are preserved in the great niche adjoining the _scala santa_.]
[Footnote 78: The Portuguese, Spanish and some other churches
are generally distinguished on this day by the brilliancy of the
illumination of their _sepulchres_.]
[Footnote 79: In the eighth century Pope Hadrian I, according to
Anastasius, suspended under the principal or _triumphal_ arch, as it
was called, a silver cross with 1365 or 1380 small lamps, which where
lighted at Easter and other great festivals. This was perhaps the
origin of the cross which used to be suspended in S. Peter's at this
season.]
[Footnote 80: We have already mentioned an ancient Christian fresco in
which an aspergillum is represented.]
[Footnote 81: Formerly, as Card. Borgia has proved (De Cruce Vaticana)
this ceremony was performed in S. Peter's on good Friday. In other
churches there were two distinct observances; 1. that of stripping
the altars on holy Thursday, when Christ's passion began; and 2. that
of washing them with wine and on good Friday, when blood and water
flowed from His side, as the Abbot Rupert observes. For the ancient
ceremonies of this day at Rome see besides the Apamean Pontifical
above-cited, the Pontificals of Egebert archbishop of York and of
Tirpin archbishop of Rheims ap. Martene, loc. cit. In some places
the fast of Lent was not observed on this day, as appears from
S. Augustine, Ep. 54 and Januarium. Of old this was the day for
shaving in preparation for Easter-Sunday: it was therefore called
shere-Thursday.]
CHAP. V.
ON THE CEREMONIES OF GOOD-FRIDAY
_CONTENTS._
Ancient ceremonies at Rome--Service in the Sixtine
chapel--Passio--Sermon and indulgence--Prayers for all
mankind--exposition of the cross; ancient crucifixes and
crosses--_adoration_ of the cross; its antiquity--Palestrina's
_improperii_, Trisagion--chant of the hymn _Pange lingua
gloriosi lauream etc_,--Procession of the B. Sacrament--_Mass_
of the Presanctified, Vespers--Tenebræ--Veneration of the
principal relics at S Peter's--Grounds of belief in the
genuineness of relics--1. Relic of the cross--2. of the
lance--3. _Volto Santo_--Reflections--Recapitulation.
"_The principal object of the church in the office of this
day is, that Jesus Christ crucified may be placed before
our eyes, that touched with contrition at the sight, our
souls may be so disposed, as to obtain the fruit of
redemption_" Bened. XIV, De Festis D.N.J.C. lib. 1. c. 7.
[Sidenote: Ancient ceremonies.]
On good Friday the Pope used formerly to go with the Cardinals and the
other members of the court to the Oratory of S. Lorenzo called _Sancta
Sanctorum_ in the Lateran palace, where they venerated and kissed the
relics of SS. Peter and Paul, as well as two crosses preserved there.
One of these was then carried by a Cardinal Priest, and and the Host
consecrated on the preceding day was borne by another Cardinal of
the same order; the Pope, the Cardinals and all the others were
bare-footed, and walked in procession reciting psalms to S. John
Lateran's and thence to S. Croce, where the station was held and the
ceremonies of the day were performed.[82]
[Sidenote: Service in the Sixtine chapel.]
[Sidenote: Passio.]
[Sidenote: Sermon and indulgence.]
These take place at present in the Sixtine chapel; in which the yellow
colour of the candles and torches, the nakedness of the Pope's throne
and of the seats of the church denote the desolation of the church at
the sufferings and death of her divine founder. The Cardinals do not
wear their rings; their dress is of purple, which is their mourning
colour; in like manner the Bishops do not wear rings and their
stockings are black: those of the Cardinals are purple; and the
maces as well as the soldiers' arms are reversed. The Card. great
Penitentiary with the sacred ministers are habited in black. There is
no thurifer and there are no lights; for the death of the Son of God
is going to be commemorated; and while He was hanging upon the cross
and when He died, there was darkness over the whole earth. The Pope
is habited in a red cope: he does not wear his ring nor give his
blessing: but if he be present at this part of the service, His
Holiness kneeling with the Card. Penitentiary at his left hand offers
up prayers for a short time before the altar. This, which was stripped
on the preceding day, is now covered with a linen cloth by two
_Cerimonieri_[83]. The Pope then goes to His seat; and the Card.
Celebrant accompanied by the ministers to the altar, and thence to
his _faldistorio_ or seat. An appropriate passage from the prophecy
of Osee is sung by one of the choir, and the precept from Exodus
concerning the killing of the paschal-lamb, a type of Christ, by
the subdeacon. The Pope and the Card. Celebrant also read both these
lessons, after each of which a tract is sung by the choir; and between
them a prayer by the Celebrant. After the prophecies, which are a
powerful confirmation of the truth of our holy religion, the account
of the sufferings and death of Jesus Christ, penned by an eye-witness
S. John, the disciple of love, is recited[84]. It is read in a low
voice by the Card. Celebrant and sung with the same impressive chant
as on Palm-Sunday by three cantors wearing the alb, a black maniple
and stole: they used formerly to recite it bare-footed. At those words
"And bowing down his head he gave up the ghost" all kneel to adore
their Redeemer. It is related of a servant of God of the name of
Piccolomini, that he expired in church on good Friday when those
words were sung. The latter part is chanted, but without the usual
ceremonies, by the deacon, after he has taken off his folded chasuble
and put on the large band or stole. A short sermon is then preached by
a conventual Friar, who afterwards according to custom publishes the
indulgence or remission of temporal punishment of thirty years granted
by the Pope to those who have confessed and sincerely repented of
their sins. See p. 37. As Morinus has shewn (De Penitentia cap. 4.) in
most churches penitents were absolved and reconciled after the gospel.
[Sidenote: Prayers for all mankind.]