T i I Handbook of Ceremonies For Priests and Seminarians By JOHN BAPTIST MUELLER, SJ. FOURTEENTH ENGLISH EDITION REVISED AND EDITED BY ADAM C. ELLIS, S.J. B. HERDER BOOK CO. 15 & 17 SOUTH BROADWAY, ST. LOUIS, MO. AND 33 QUEEN SQUARE, LONDON, W.C. 1950 ALL RIGHTS RESERVED Printed in U. S. A. Imprimi Potest JOSEPH P. ZUERCHER, S.J. Praepositus Provincialis Provinciae Missourianae Nihil Obstat LOGIS S. HAUBER Censor Librorum Imprimatur ψ GEORGIUS J. DONNELLY Episcopus Kansanopolitanus in Kansas March 12, 1950 COPYRIGHT 1929, 1950, B. HERDER BOOK CO. Vaü-Ballou Press, Inc., Binghamton and New Vorlc Foreword to the Tenth Edition In 1904 Father John Baptist Mueller published the first edition of his “ Zeremonienbuechlein. ” Just before his death (May 6, 1930) the twelfth edition of his work had come from the press. During the past ten years five more editions have appeared, giv­ ing proof of the appreciation accorded the original in German-speaking countries. In 1907 Father Andrew P. Gauss published an English translation of his confrere’s work, which ran into seven editions. Meanwhile both the Roman Breviary and the Roman Missal had been officially revised ; which fact together with various changes in liturgical legislation demanded that the English text be thoroughly revised. The present writer was asked to undertake the task. After consultation with Father Ganss, then an invalid, it was determined that an entirely new translation, based upon the latest German edition, would be the best means of bringing the English work up to date. Father Ganss was able to care for the revision of the matter con­ tained in his original work. The present writer was responsible for the translation of the rubrics of low Mass, the treatise on votive Masses, and the instruc­ tion on the Breviary, besides various minor correc­ tions necessitated by new decrees of the Sacred Con­ gregation of Rites which had been issued after the printing of the ninth German edition. in • · 9 iv FOREWORD TO THE TENTH EDITION The revised English work, published in 1929, met with a generous acceptance on the part of the clergy in English-speaking lands. When the time for a subsequent edition had arrived, Father Ganss bad passed to his reward (June 15, 1930), and the pres­ ent writer was teaching in Rome. The preparation of the new edition was undertaken by Father Doug­ las A. Pearl, S.J., who, besides incorporating into the text the recent decrees of the Sacred Congrega­ tion of Rites, added the sections dealing with the duties of the Master of Ceremonies and of the vari­ ous minor officials at solemn Mass, as well as the tables concerning private votive Masses, Requiem Masses, and the Divine Office. The tenth English edition does not differ substan­ tially from its predecessor. A number of minor cor­ rections have been made, as well as a few changes in the wording of the text, designed to render its meaning clearer. It is the wish and the hope of the editor that this little book will be of service to clerics preparing for the sacred ministry, as well as to the many already zealously engaged in it. Suggestions made by them for the correction and improvement of the text will be gratefully received. May this Handbook of Cere­ monies contribute its mite to the worthy celebration of the sacred rites as well as to the glory of our Eucharistic King. Adam C. Ellis, S.J. St. Mary’s College St. Marys, Kansas Pentecost, 1940 Foreword to the Fourteenth Edition Λ new chapter on “Confirmation Administered by a Priest” is the principal characteristic of this edition. Besides, a number of unimportant correc­ tions and small changes have been made to clarify the text. The translator and editor of the English edition of this Handbook of Ceremonies takes this occasion to express his gratitude to its many users for their constant support of the work. Adam C. Ellis, S.J. St. Mary’s College St. Marys, Kansas Easter, 1950 ABBREVIATIONS AA. = Auctores. Ac. = Acolyte or Acolytes. A. P. = Assistant Priest. C. = Celebrant. D. = Deacon. M. = Master of Ceremonies. hier. = Gavanti-Merati. Mr. = Martinucci-Menghini. B. = Subdeacon. T. = Thurifer. Brev. = Breviarium Romanum. C. I.C. = Codex luris Canonici. Cacr. Ep. — Caeremonialc Episcoporum. Deer. = Decreta Authentica 8.R.C. Ephcm. Liturg. — Ephemerides Liturgicae. Instr. Clem. = Instructio Clementina. Memor. Rit. — Memoriale Rituum Benedicti XIII. Miss.= Missa le Romanum. Rit. Rom. = Rituale Romanum. Rit. cel. — Ritus servandus in celebratione Missae. Ruhr. gcn. — Rubricae generales Missalis. Rubr. nov. = Additiones et Variationes in Rubricis Missalis. S.R.C. — Sacrorum Rituum Congregatio. 1 csp. Rom. — Vesperale Romanum. Contents PAGE Foreword to the Tenth Edition..............................iii Bibliography.................................................................... v Abbreviations.................................................................. vi Introduction General Directions........................................................ 1 Part One Holy Mass I. THE RUBRICS A. The Changeable Parts of the Mass ... 7 1. The Psalm Judica..................................................7 2. The Introit.............................................................. 7 3. The Gloria..............................................................7 4. The Orations........................................................8 a. Number of Orations........................................... 9 b. Kinds of Orations..........................................10 c. Sequence of Orations................................... 20 d. Conclusions of Orations................................... 21 5. The Epistle and Gospel......................................... 22 6. The Gradual............................................................23 7. The Sequence..................................................... 23 8. The Credo............................................................24 9. The Preface........................................................... 26 10. The Communicantes......................................... 28 11. The Last Gospel..................................................... 28 •·· vin CONTENTS PAGE Votive Masses Properly So Called 1. General Remarks......................................... 2. Solemn Votive Masses................................... Appendix. Privileged Solemn Votive Mass of the Sacred Heart..................................... 3. Private Votive Masses................................... 4. Certain Votive Masses in Particular . 5. Table of Private Votive Masses . . . . Votive Masses Improperly So Called . Five Important Feasts in Particular . Feasts Formerly Celebrated on Sunday . 3. Masses on Special Festal Occasions . Minor Feasts Impeded................................... 5. Masses of Mysteries and Saints Used as Votive Masses.......................................... 6. Masses of Feriae Maiores and Postponed Sun­ day Masses.......................................... Masses in Ecclesia Aliena............................. Requiem Masses.............................................. 1. General Remarks........................................ 2. Table of Various Requiem Masses .... 3. The Three Masses on All Souls’ Day . II. 31 31 36 39 46 47 50 51 55 69 THE LOW MASS A. Detailed Exposition of Ceremonies 1. Preparation............................. 2. Going to the Altar . 3. Arrival at the Altar . . . The Prayers at the Foot of t ie Altar 5. The Introit....................... 6. The Kyrie Eleison and Gloria The Orations....................... 8. The Epistle....................... 9. The Gospel....................... 10. The Credo....................... 11. The Offertory .... 12. The Secrets and Preface 74 77 78 80 81 82 82 87 CONTENTS is PAGE 13. The Canon................................................· 87 14. The Consecration.................................... · 90 15. After the Elevation.................................... .93 16. The Memento of the Dead............................. -94 17. The Nobis Quoque Peccatoribus .... 94 18. The Pater Noster........................................ 96 19. The Agnus Dei.............................................. 98 20. The Priest’s Communion............................ 99 21. Distribution of Holy Communion . . · 101 22. Purification and Ablution................................. 103 23. The Communion and Postcommunion . · 108 24. The Blessing and Last Gospel........................... 109 25. Requiem Masses.................................................... 112 26. De Defectibus Missae....................................... 113 B. Short Review of Ceremonies........................... 114 1. Bows......................................................................114 2. Position of the Hands....................................... 117 3. Position of the Eyes....................................... 118 4. The Voice.......................................................... 119 Appendix I. The Assistants at Low Mass of a Bishop...................................................... 120 Appendix II. Low Mass Said in the Presence of a Bishop................................................ 125 Appendix III. The Low Mass coram Sanc­ tissimo ............................................................ 127 · Appendix IV. Privilege of Priests with De­ fective Eyesight..........................................129 III. THE SOLEMN MASS A. The Ordinary Solemn Mass................................. 133 1. Preparations.......................................................... 133 2. The Choir......................................................... 134 3. The Thurifer...................................................137 4. The Acolytes.................................................. 142 5. The Torch-bearers.............................................147 6. The Master of Ceremonies................................. 149 7. General Rules for Deacon and Subdeacon . 157 X CONTENTS PAGE 8. The Subdeacon................................................. 159 9. The Deacon....................................................... 174 10. The Assistant Priest...................................... 191 11. The Celebrant................................................. 193 B. Solemn Mass coram Sanctissimo .... 207 1. Rubrics.............................................................207 2. Ceremonies....................................................... 209 Appendix. Directions Regarding the Exposi­ tion of the BlessedSacrament .... 214 C. Missa Cantata....................................................... 217 D. The Asperges....................................................... 219 IV. THE SOLEMN REQUIEM MASS A. B. C. D. Preparations....................................................... 221 Preliminary Remarks........................................... 221 The Functions in Detail......................................222 The Absolution and the Funeral Rite . . 227 1. General Remarks........................................... 227 2. Absolutio Corpore Praesente.......................... 228 3. Absolutio Corpore Absente.......................... 234 E. The Funeral Rite of Children.......................... 235 Part Two Evening Devotions I. Vespers..................................................................237 II. Compline............................................................ 242 III. Benediction......................................................244 A. With Assistants........................................... 244 1. Vestments................................................ 244 2. The Deacon............................................... 245 3. The Subdeacon......................................... 249 4. One Assistant.......................................... 250 5. The Celebrant......................................... 951 CONTENTS xi PAG® B. Without Assistants....................................... 254 C. Exposition of the Blessed Sacrament with the Ciborium................................................... 257 Part Three Particular Functions during the Ecclesiastical Year General Remarks on the Blessing of Candles, Ashes, and Palms................................................259 I. The Blessing of Candles.................................. 263 A. Solemn Rite withMinisters .... 263 1. Preparations..............................................263 2. The Ceremony....................................... 263 B. The Rite without Ministers........................... 266 II. Ash Wednesday and the Holy Season of Lent................................................................ 269 A. The Blessing ofthe Ashes............................ 269 B. The Mass from Septuagesima to Easter . 270 C. The Veiling ofthe Pictures............................. 271 III. Palm Sunday....................................................272 A. Solemn Rite with Ministers........................... 272 1. Preparations............................................. 272 2. Vesting....................................................272 3. The Ceremony....................................... 273 B. The Rite without Ministers........................... 278 1. The Blessing of the Palms .... 278 2. The Distribution of Palms .... 279 3. The Procession....................................... 280 IV. Tenebrae during Holy Week........................... 282 A. Preparations....................................................282 B. The Rite..........................................................282 V. General Observations for the Sacred Trid­ uum ........................................................... 285 A. Genuflections to the Cross during Holy Week............................................... 285 sii CONTENTS PAGE B. The Holy Sepulcher............................. . 286 C. Particular Observations ..... 286 VL Maundy Thursday.................................. . 288 A. Solemn Rite with Ministers .... 288 1. Preparations.................................. . 288 2. The Mass........................................ . 290 3. The Procession............................ . 292 4. Vespers........................................ . 296 5. The Transferring of the Blessed Sacra­ ment ........................................ . . 296 6. The Stripping of the Altars . . . 297 B. The Rite without Ministers ..... 298 1. The Mass........................................ . 298 2. The Procession............................ . 299 VII. Good Friday............................................ . 300 A. Solemn Rite with Ministers ..... 300 1. Preparations.................................. . 300 2. The Rite preceding the Mass of the Presanctified...................................... 302 3. Mass of the Presanctified .... 314 B. The Rite without Ministers.......................... 319 VIII. Holy Saturday..................................... 321 A. Solemn Rite with Ministers.......................... 322 1. Preparations........................................... 322 2. The Rite.................................................325 B. The Rite without Ministers.......................... 340 IX. St. Mark’s Day and Rogation Days . . 344 Part Pour The Sacraments and Sacramentals I. Baptism............................................................347 A. Preparations................................................ 347 B. Preliminary Questions............................... 348 C. The Rite......................................................349 II. Confirmation.......................................... • > · CONTENTS Xlll PAGE III. Distribution of Holy Communion . . · 353 A. In Church, but extra Missam . . . · 353 B. Holy Communion of the Sick . . . · 356 1. Public Administration . . . . · 356 2. Administration in a Hospital or In­ firmary ................................................ · 360 3. Private Administration........................... 361 IV. Penance................................................................ 363 Appendix. General Absolution for the Secu­ lar Tertiaries................................................ · 363 V. Extreme Unction............................................ 365 A. Preparations.................................................... 365 B. The Rite.......................................................... 366 Appendix. General Absolution in Articulo Mortis................................................................ 36S VI. Matrimony.........................................................369 A. The Rite.......................................................... 369 B. The Nuptial Blessing.................................. 369 C. The Nuptial Mass........................................ 370 VII. Blessings (Sacramentals)................................ 373 Part Five The Divine Office I. The Divisions of the Breviary .... 377 II. The Various Offices....................................... 379 A. General Remarks....................................... 379 1. The Divisions of an Office .... 379 2. The Classification of Offices .... 379 3. Occurrence and Concurrence . . . 3S0 B. The Office of Preferred Feasts . . . 3S3 C. The Office of the Ordinary Feast with Nine Lessons..............................................384 D. The Office of Feasts with Three Lessons 386 E. The Sunday Office....................................... 387 F. The Office of Feriae and Vigils ... 389 siv CONTENTS PAGE G. The Office of the Dead................................ 392 III. Particular Parts of the Office . , . 394 A. Commemorations...................................... 394 B. Matins....................................................... 399 C. Various Parts of the Hours .... 402 D. Seasonal Variations...................................... 403 1. Advent....................................................... 403 2. Lent....................................................... 404 3. Eastertide................................................. 404 E. Regarding the Ordo...................................... 405 IV. The Sequence of Parts of the Divine Office............................................................ 407 Appendix I. Feast of the Dedication of a Church, Titular Feast of a Church, Patronal Feast of a Place............................................. 412 Appendix II. Solemnity of a Beatification or Canonization......................................................... 416 Appendix III. First Mass........................................... 418 Musical Supplement................................................. 420 Index............................................................................. 441 Table of Various Functions During Solemn Mass Introduction GENERAL DIRECTIONS The knowledge of some general rules renders the performance of the sacred rites less difficult and imparts certainty and dexterity in the exercise of ecclesiastical functions. Hence the more prominent rules are presented here. 1. In receiving an object, first kiss the hand of the person who presents it and then the object it­ self. In presenting an object, first kiss the latter and then the hand of the one to whom it is pre­ sented (Cacr. Ep., I, c. 18, n. 16). Exception: According to the Miss. and Caer. Ep., the blessed candle and palm are kissed first and then the hand of the celebrant; for in this case there is question not of the mere act of receiving, but of a special reverence for the blessed object. 2. During a function do not cover the head while standing. Therefore at high Mass, e. g., first sit down, then cover the head ; before rising, first un­ cover the head. Hence one of the Regulae Generales de Benedictionibus is, Stando semper benedicat et aperto capite {Rit. Rom., tit. VIII, c. I, η. 3). Therefore note the following direction : On arriv­ ing at the altar, first take off the biretta, then genu­ flect; before leaving the altar, first genuflect, then put on the biretta. INTRODUCTION GENERAL DIRECTIONS 3. Do not move backwards (except one step or so) but turn about, usually to the right. 4. Genuflections. In making a genuflection with one knee (we shall simply designate it genuflection hereafter), observe three things: bend the right knee to the floor alongside the ankle of the left foot ; hold the head and upper part of the body erect, not inclined; rise again without delay. If the words pronounced during the genuflection are many, as at the Et incarnatus est, it should be made slowly; in other cases, as at the Veni, Sancte Spiritus in the Mass of the Holy Ghost, the Missal directs that in a low Mass the genuflection be made at the first words only, and that in a high Mass all kneel on both knees during the time these words are being sung. Therefore never remain kneeling on one knee. In genuflecting with both knees {prostratio), bend the right knee first and then the left; there­ upon make a medium bow of the body and rise. The following rules are to be observed : a. For all those who officiate, except the cele­ brant, bishop, and canons, a genuflection towards the cross of the high altar is prescribed {Caer. Ep., I, c. 18, n. 3). But this applies in actu functionis tantum {Deer. 3792 ad 11). b. The celebrant and ministers (deacon and subdeacon) genuflect on the floor (genujlectio in piano) only on entering or leaving the choir. In the course of the function they genuflect on the step {genujlectio super gradum), e. g., on returning to the altar from the sedilia. The ministri inferiores genuflect exclusively on the floor {Deer. 4198 ad 3). c. The following applies to all: While the Blessed Sacrament is exposed, make the prostratio only on entering or leaving the choir, or on going from the middle of the altar to the epistle side to change the vestments, or on returning from there to the middle {Memor. Rit.). d. While genuflecting at the altar, only the celebrant, and he always, lays his hands upon the altar ; hence, e. g., not the priest who acts as deacon or assistant at Benediction. 5. Bows. We distinguish three kinds: a. A low bow of the body consists in such an inclination of the upper part of the body that the arms, if extended, would just about reach to the knees. b. A medium bow of the body is such that while standing one may see the tips of the shoes; while kneeling one bows the head with a moderate inclina­ tion of the shoulders {Deer. 4179 ad 1). c. A bow of the head, called inclinatio simplex, is distinguished as profunda, media, or minima. If referred to God, Jesus, Jesus Christ, or if made at the Gloria Patri, Oremus, etc.,) it is profunda; if to the Blessed Virgin, media; if to a Saint (or the reigning Pontiff), minima. A certain distinction is prescribed in the following: “Cum profert nomen Jesu vel Mariae inclinat se, sed prof undius cum dicit ‘Jesus’ ” {Caer. Ep., II, c. 8, n. 46). 6. The various kinds of bows are made according to the following rules: a. The low bow of the head is always made to 2 3 INTRODUCTION the cross (except at the Gospel, when it is made to the book). During the exposition of the Blessed Sacrament and after the Consecration (e. g., at the Oremus previous to the Paler ■nosier'), all the low bows of the head are to be made to the Blessed Sacra­ ment (even at the Gospel, according to Deer. 3875 ad 4).1 For the bows at particular times of the Mass cf. p. 114. b. While pronouncing the name of Mary or of a Saint, generally bow toward the book. If, however, the main image of the altar represents the Blessed II Virgin or the Saint named, bow to this image {Rit. cel., V, 2). c. At every Mass (even a Requiem Mass) a bow is made whenever the name of Mary or of the Pope occurs. The same rule holds for the names of the Saints when the Alass is said in their honor or a regular commemoration of them is made (not, how­ ever, in the oration A cunctis, or the oration of the Mass Statio SS. Cosmae et Damiani, or at the Mass on Thursday after the third Sunday of Lent). This applies to every part of the Mass where the names are pronounced, except in the titles of the Epistles and Gospels. This rule holds for votive Masses and those of vigils {Deer. 4281 ad 2). If for some reason (e. g., on account of a coincident feast of the second class) the commemoration of the Saint is dropped during his octave, a bow is nevertheless made at thei i If the bow has to be directed to one side (e. g., from the epistle side to the cross in the middle of the altar), not merely the head but the upper part of the body should be turned in that direction. GENERAL DIRECTIONS occurrence of his name during Mass (Deer. 4116 ΛΛ ad 1). "When several names occur, the bow is made per modum unius. d. A bow is made at the name of the bishop only in anniv. elect, et consecr. in the oration and Canon (Ephem. Liturg., De Ilerdt, et al.). e. No bow is made when mere titles occur, e. g., SS. Angelorum or at the word Trinitas or Spiritus Sanctus. f. The celebrant and ministers make no bow of the head while kneeling (e. g., at the name of Jesus, or Gloria Patri), except when such a bow is espe­ cially prescribed (as at the Et incarnatus est at high Mass: Deer. 2915 ad 6). s Λ Part One Holy Mass I. The Rubrics A. THE CHANGEABLE PARTS OF THE MASS 1. THE PSALM JUDICA The psalm Judica is not recited in Requiem Masses nor in Masses de tempore from Passion Sunday to Maundy Thursday inclusive, excepting, of course, feast-day and votive Masses during this time. 2. THE INTROIT a. The Introit is omitted in the Mass of Holy Saturday and in the Mass of the vigil of Pentecost whenever the Prophecies have been read on these days. b. During the Easter time two Alleluias are added before the versicle. c. The Gloria Patri is omitted at the Introit as often as the psalm Judica is omitted in the Mass. 3. THE GLORIA a. The Gloria is always said : 1) when the Te Deum occurs in the Office and the Mass corresponds to the Office; therefore: I A' 1 ' THE RUBRICS a) on all feasts of whatever rank (except the feast of the Holy Innocents) ; b) on all Sundays of the year (except dur­ ing Advent and from Septuagesima to Easter) ; c) in the anticipated Sunday Masses after Epiphany and Pentecost; d) in the resumed Sunday Masses during the Paschal season; e) in the ferial Masses during the Paschal season ; 2) on Holy Thursday and Holy Saturday (even though the Te Deum is not said in the Offices of these days). b. The Gloria is never said when violet or black is worn. Note: For the rules concerning the Gloria in votive Masses, cf. pp. 3G and 40. c. Whenever the Gloria is said, the Ite, Missa est is likewise said. If there is no Gloria, the Bene­ dicamus Domino is said (the minister facing the altar). 4. THE ORATIONS i In order to understand more clearly the follow­ ing, it is strongly advised to look up the divisions and rank of Sundays and feast-days, etc., given in the Breviary under the title Duae Tabellae. i The Secrets and Postcommunions said in the Mass cor­ respond to the Orations and follow the same rules with re­ gard to number, kinds, and sequence. For the oratio super populum said after the Postcommunions in the ferial Masses of Lent, cf, p. 270. CHANGEABLE PARTS 9 a. Number of Orations: 1) In festis duplicibus there is per se but one oration. Very often, however, one or more com­ memorations are made. The following may serve as a practical rule (Rubr. nov., V, 1) : In the Mass of a festum duplex there are as many orations as there are in Lauds. The imperata, if there be one, is added. Exceptions: In the Masses that are sung on feasts of the first class, the commem oratio diei octavae communis or of a festum duplex (mai., min., semiduplex) is omitted. On feasts of the second class the commemoratio diei octavae simplicis or of a festum simplex is also omitted. On the contrary, the Rogation Days and the vigils which occur in Advent, Lent, and on Ember Days are commem­ orated at Mass, even though not in the Office. So, too, is the postponed Sunday Mass the first time it is to be said. Note: The first oration of the Mass of an of a similar Mass serves the purpose of the de feria Quattuor Temporum, for it is the corresponds to that of the Office (Rubr. gen., Ember Day or commemoratio oration which VII, C). 2) In festis semiduplicibus and on Sundays there are always at least three orations per se, in addition to the imperata if there be one; but it is not allowed to add more commemorations to those prescribed, not even in votive Masses said on such days. 3) In festis simplicibus, feriis, vigiliis com­ munibus, three orations are prescribed; five or seven may be said in a low Mass, even in Passion Week. Exceptions: 1. There is but one oration in the Masses of Palm Sunday, the vigil of Pentecost, and the vigil of Christmas (though if the vigil of Christmas coincides with the fourth Sunday of Advent, the Sunday is commemorated) THE RUBRICS CHANGEABLE PARTS 2. Only two orations are said in the Masses (even festal Masses of ritus semiduplex) of Passiontide, during the octaves of Easter and Pentecost (commencing with Wednes­ day), and on all Sundays on which an octave or a festum duplex is commemorated. 3. Only two orations are said in the ferial Masses of Lent, the Ember Day Masses, those of the ordinary vigils, and that of the Monday of Rogation Week, if on any of these days a festum duplex is commemorated. 4. Those Masses have more than three orations in which, according to the rubrics, more than two commemorations of feasts, octaves, etc., are to be made, or if the prayer Fidelium or the imperata is to be added. In such cases, even in Masses of ritus simplex, the uneven number is not preserved. feria (commemoratio), 3 or. Deus qui de beatae (first oratio de tempore) ; no others, unless there be an imperata. Attention is called to the following points : a) The orationes de tempore for the differ­ ent seasons of the year (always indicated in the Ordo) are the following: (1) from the first Sunday of Advent to February 2: 2 or. de S. Maria, 3 or. contra perse­ cutores Ecclesiae or pro Papa; (2) from February 3 to Ash Wednesday (exclusive) : 2 or. A cunctis, 3 or. ad libitum; (3) from Ash Wednesday to Passion Sun­ day (exclusive) : 2 or. A cunctis, 3 or. pro vivis et defunctis; (4) from Passion Sunday to Low Sunday (inclusive) : 2 or. Ecclesiae or pro Papa (the third oration is omitted) ; (5) from Low Sunday to the vigil of Pentecost: 2 or. de S. Maria, 3 or. Ecclesiae or pro Papa; (6) Pentecost Week: 2 or. Ecclesiae or pro Papa (the third oration is omitted) ; (7) from Trinity Sunday to the first Sun­ day of Advent: 2 or. A cunctis, 3 or. ad libitum; (8) in all Masses of the BALM. requiring three orations: 2 or. de Spiritu Sancto, 3 or. Ec­ clesiae or pro Papa; (9) on vigils and during octaves of feasts of the B.V.M. when only a commemoration is made : 2 or. de S. Maria, 3 or. de Spiritu Sancto. 10 b. Kinds of Orations: According to Rubr. nov., V et VI, the following distinctions are made: 1) Commemorationes are those orations which correspond to the commemorations of the Office (e. g., the commemoration of an octave, a Sunday, etc.). 2) Orationes de tempore (formerly called com­ memorationes communes) are those orations which serve to fill up the prescribed number of three in the Masses mentioned above under 2) and 3). There­ fore if two commemorations are prescribed, thus completing the prescribed number of three, the orationes de tempore are omitted entirely; if there is but one commemoration, the prescribed oratio de tempore which is first in order makes the third oration, while the one second in order is omitted. Thus on December 2, the feast of St. Bibiana, a fest, semid.: if it occurs before Advent, 2 or. is A cunctis, 3 or. ad libitum; during Advent, 2 or. de 11 12 THE RUBRICS {De S. Maria means the prayer from the Mass De Sancta Maria in Sabbato, which changes according to the season: cf. the five Masses in the Missal.) b) When the oration Concede is prescribed (during the Paschal season, octave, etc.), it is not the Concede, quaesumus of the Orationes Diversae which is meant, but the Concede nos famulos tuos Vi in the votive Mass de S. Maria in Sabb. c) In the oration A cunctis: Il (1) The priest must always insert the name of the patron or titular Saint of the church or public chapel where he is actually celebrating (be he a visiting priest or other). If the church or chapel is dedicated to some mystery of Our Lord, e. g., the Transfiguration or the Sacred Heart, no titular commemoration is made in the A cunctis; so, too, in case the titular Saint’s Mass is being celebrated, or at least a commemoration of him is made, or his name already occurs in the A cunctis. In these cases the phrase atque beato N., or, as re­ quired, the name of St. Joseph or of the holy Apostles Peter and Paul, is omitted. (2) In seminaries or convents, the name of the titular Saint of the church or public chapel is used if there be such a church or public chapel ; if not, the titular Saint of the main domestic chapel, provided it has been solemnly blessed. (3) The order of the Saints’ names will follow is that of the Litany of All Saints; hence the Angels before St. John the Baptist, the Apostles before the Martyrs, etc. (4) Besides the name of their titular CHANGEABLE PARTS 13 Saint (and after it in case both Saints are, e. g., confessors) religious may insert the name of their founder. d) Whenever the words tertia oratio ad libitum occur, they do not mean that a person is free to say or to omit a third oration, but that a third oration must be said, which may at pleasure be chosen either from the Orationes Diversae or from any other Mass which may be said as a votive Mass. The oration of a Saint whose name has previously been used in the A cunctis may not be taken, nor the oration Defende after the A cunctis (Deer. 3767 ad 24), nor an oration otherwise pre­ scribed, e. g., the Fidelium; the oratio imperata may be used (Ruhr. nov.}. e) When two or more different Masses (de festo, or de tempore, or votive Masses either prop­ erly or improperly so called) are sung on the same day in the same church, the following rubrics (Rubr. nov., V, 4 et 5) regarding the application of the commemorationes and the orationes de tem­ pore are of importance : (1) In none of these Masses is there a commemoration of any other Mass sung on that day; nor is the Preface, Communicantes, or last Gospel proper to one Mass (either per se or be­ cause of a commemoration to be made) used in any of the other Masses. (2) The commemorationes are sung in the first Mass only (Mass corresponding to the Office of the day, or votive Mass). (3) If the rubrics allow a choice of 14 THE RUBRICS Masses in general (e. g., vigil Mass, ferial Mass, on a festum duplex or semiduplex}, then the com­ memorationes are divided according to the char­ acter of the Masses which are sung; the vigil is commemorated in the ferial Mass, and vice versa; an octave is commemorated in the Mass of the feast of the day. (4) If orationes de tempore are needed to fill up the prescribed number of orationes, then, in Masses of (or which have a commemoration of) the octave or vigil, the corresponding orations are added; Concede nos, etc. (cf. p. 11) ; in other Masses the prescribed orationes de tempore are used, e. g., A cunctis. (5) In all these Masses the oratio im­ perata is said, salvis rubricis. For illustrations of these rubrics, cf. the Mass of Rogation Days, p. 344, and the Nuptial Mass, p. 370. 3) Orationes extraordinariae praescriptae (vo­ tivae late dictae} are those which are to be said not by reason of their connection with the Office, but either because generally prescribed for stated occasions (as the oratio de SS. Sacramento during the exposition of the Blessed Sacrament, the ora­ tion for the Pope or Bishop on the anniversary of his election, etc.) or because of a special regulation of the Bishop (orationes imperatae}. These ora­ tions are added after the commemorationes and orationes de tempore, hence after all the orations prescribed by the rubrics. CHANGEABLE PARTS a) For the details regarding the oratio de 88. Sacramento, cf. pp. 207, sqq. b) The oration Fidelium for all the faithful departed is prescribed even in private Masses (in­ cluding private votive Masses) : (1) on the first day of the month on which the ferial Office is said and no Ember Daj· or vigil or first occasion of a postponed Sunday Mass occurs (except during Advent, Lent, and the Paschal season) ; (2) on every Monday on which the ferial Office is recited and no vigil or first occurrence of a postponed Sunday Mass is coincident (except during Lent and the Paschal season). This oration is omitted during the mouth of November (Rubr. nov., Ill, 2). Note: 1. The oration Fidelium always takes the second last place among all the orations, e. g., if there are two orationes imperatae, it comes before the second one. 2. It is not counted among the three required orations, but it is counted to exclude the oratio imperata; e. g., Mon­ day in Advent: 1 or. de feria, 2 or. Deus qui de beatae, 3 or. Fidelium, 4 or. Ecclesiae or pro Papa. The ordinary oratio imperata is omitted, since there are four orations without it. Should, however, an oratio imperata pro re gravi occur, the order will be: 3 or. Ecclesiae or pro Papa, 4 or. Fide­ lium, 5 or. imperata. 3. The oration Fidelium is said even before the Blessed Sacrament exposed (Deer. 4327 ad 2). c) The oration from the Mass pro Fidei Propagatione is prescribed as an oratio imperata pro re gravi on Mission Sunday, i. e., the Sunday be­ fore the feast of Christ the King (A.A.S., XIX, 23). d) On the anniversaries of the election and 16 THE RUBRICS coronation of the Pope, the oration pro Papa (Ora­ tiones Diversae, η. 4) must be said in all Masses except those of Requiem. Similarly, on the anni­ versaries of the election (or translation) and con­ secration of the Bishop of the diocese, the oration for the Bishop (taken from the votive Mass In Anniversario Electionis et Consecrationis Epis­ copi) must be said in all Masses except those of Requiem (also in the churches of regulars: Ruhr, nov. II, 4 et 5). e) The oratio pro seipso sacerdote, to be said on the anniversary of the priest’s ordination, is a new addition (Rubr. nov., VI, 3; Orationes Diversae, η. 20). The following should be noted : (1) This oration is allowed, not pre­ scribed. (2) The anniversary is to be computed by the day of the month (not by a movable day, e. g., Sabbatum “Sitientes”). (3) Should the anniversary fall on the vigil of Christmas or of Pentecost, or on Palm Sunday, or on any first-class feast, the oration may not be said on that day, but on the next free day. (4) This oration is not allowed in Re­ quiem Masses; however, according to Brehm, if the Requiem Mass is of obligation on that day, the oration may be said on the next free day. (5) The oration is said immediately after the orations prescribed by the rubrics, hence be­ fore the oratio imperata. f) The oratio imperata (oration prescribed by the Bishop for his diocese) is divided into three λ___ a*» CHANGEABLE PARTS 17 classes: the ordinary oratio imperata, the oratio imperata pro re gravi, and the oratio imperata pro re gravi etiam in duplicibus primae classis dicenda. (1) The ordinary oratio imperata is omit­ ted : ia) on first- and second-class feasts; (b) on Sundays of the first and second class (during Advent, and from Septuagesima to Low Sunday, inclusive) ; (c) on privileged vigils (Christmas, Epiphany, Pentecost) ; (d) on privileged feriae (Ash Wednes­ day, Holy Week) ; (e) during the seven privileged octaves (Christmas, Epiphany, Easter, Ascension, Pente­ cost, Corpus Christi, and the Sacred Heart) ; (f) in solemn votive Masses and in Masses which partake of their privileges; (g) when four orations have already been prescribed by the rubrics. The oration Fide­ lium is to be counted among the four, as well as the orationes votivae latae dictae mentioned above, e. g., de SS. Sacramento, even when it is left to the choice of the celebrant to add them or not. However, if two orations are prescribed as ora­ tiones imperatae, both must be added in a Mass which already has three orations {Deer. 4288 ad 5). (2) If the Bishop prescribes the oration pro re gravi (and expressly indicates it to be pro re gravi), it is to be omitted on all first-class feasts, the vigil of Christmas and of Pentecost, and on Palm Sunday. It must be added, however, in sol­ VJ THE RUBRICS CHANGEABLE PARTS emn votive Masses of all kinds, sub distincta con­ clusione. (3) If the Bishop expressly declares that the oration is to be said on first-class feasts also {oratio imperata pro re gravi etiam in duplicibus primae classis dicenda), it is to be omitted only on the following days: Christinas, Epiphany, Maundy Thursday, Holy Saturday, Easter, Ascen­ sion, Pentecost, Trinity Sunday, and the feasts of Corpus Christi, the Sacred Heart, and Christ the King. (4) There may not be more than two ora­ tiones imperatae. (5) An oratio imperata is never joined to the oration of the Mass sub una conclusione. (6) It may be said in place of the tertia oratio ad libitum; and when the prescribed oratio de tempore is either Ecclesiae or pro Papa and the oratio imperata likewise pro Papa, the twofold ob­ ligation is fulfilled by omitting the oration Ec­ clesiae and saying the oration pro Papa once. The same holds when the oration Ecclesiae is the pre­ scribed oratio imperata. 4) Orationes extraordinariae liberae {votivae stricte dictae) are those which may be added ad libitum sacerdotis. Tn all private low Masses and pri­ vate votive Masses which are said on a day of ritus simplex, the celebrant may add to the prescribed orations others which are taken either from the Orationes Diversae or from any Mass that may be said as a votive Mass; also (outside of the Paschal season) he may add one oration for one or more deceased persons. The following points are to be noted : a) Among such days are counted the ordi­ nary vigils, all feriae except the privileged ones (Ash Wednesday and Holy Week), the festa sim­ plicia, and days when the Office is de S. Maria in Sabbato. b) The prescriptions given above do not apply to votive Masses said on a festum semiduplex. c) They do not apply to ferial or vigil Masses in which a commemoration of a festum du­ plex or semiduplex is made. d) These orations entirely ad libitum are added last of all, hence after the oratio imperata. e) The odd number of orations, not exceed­ ing seven, must be kept. Hence if three orations are prescribed, two or four may be added ad libi­ tum; if four are prescribed, one or three ad libi­ tum. For example, on August 14, the vigil of the Assumption (1 or. de vigilia, 2 or. de S. Eusebio, 3 or. de Spiritu Sancto), two or four orations may be added ad libitum; but if the fourth oration is an oratio imperata, one or three other orations may be added ad libitum. f) If an oration for the dead is added, it is always to be put in the second-last place (as is always the case when an oration for the dead is added in a Mass which is not a Requiem Mass). Such an oration may be included even though the Mass is not offered for a deceased person, e. g., on Saturday when the Office and Mass are de S. Maria 18 19 20 THE RUBRICS in Sabbato: 1 or. de S. Maria in Sabb., 2 or. de Spiritu Sancto, 3 or. Ecclesiae or pro Papa, 4 or. pro defuncto, 5 or. imperata. If there were no oratio imperata, another oratio votiva (but not an­ other pro defuncto) would have to be added to make the odd number. c. Sequence of Orations: 1) Under the first conclusion is said the main oration of the Mass. In Masses of ritus duplex some few special orations are occasionally added sub una conclusione (e. g., the oratio pro gratiarum ac­ tione, the oratio in ordinibus conferendis) ; like­ wise the orations of accidentally impeded votive Masses which, per se, are either prescribed for that day (e. g., Missa de SS. Sacramento or pro Pace during the Forty Hours Devotion: cf. p. 207) or permitted (e. g., Missa SS. Cordis on the First Fri­ day : cf. p. 37; the Nuptial Mass; cf. p. 370). 2) Under the second conclusion are said in the following order : a) The commemorations of occurring Offices; b) the orationes de tempore; c) the orationes extraordinariae praescriptae: (1) de SS. Sacramento; (2) pro Papa or pro Episcopo on the an­ niversary of his election and coronation for the Pope; of his election (or translation) and conse­ cration for the Bishop; (3) pro fidei propagatione; CHANGEABLE PARTS 21 (4) pro gratiarum actione when it is pre­ scribed and the Mass of the day is not of ritus duplex; (5) pro seipso sacerdote on the anniver­ sary of ordination; (6) Fidelium (always in the second-last place) ; (7) oratio imperata; d) the orationes extraordinariae liberae. 3) There is said under a third conclusion only the oratio super populum in the ferial Masses of Lent and Passiontide after the Postcommunions. d. Conclusions of Orations: 1) If the oration is addressed to God the Father (as is most frequently the case), it is con­ cluded with the words : a) Per Dominum nostrum Jesum Christum, Filium tuum: Qui tecum vivit et regnat in unitate Spiritus Sancti Deus: per omnia saecula saecu­ lorum, provided no mention is made of the Son or of the Holy Ghost ; or b) Per eundem Dominum nostrum Jesum Christum, etc., as in a), if the Son is mentioned at the beginning or the middle of the oration (e. g., when the expression Dei genetrix occurs) ; or c) Qui tecum vivit et regnat, etc., as in a), if the Son is mentioned at the end of the oration. 2) If the oration is addressed to the Son, it is concluded with the words : a) Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus: per omnia saecula 22 THE RUBRICS saeculorum, provided no mention is made of the Father; or b) Qui vivis et regnas cum eodem Deo Patre, etc., as in a), if the Father is mentioned. 3) The orations are never addressed to the Holy Ghost ; but if in the course of an oration the Holy Ghost is directly mentioned, the wording of the final phrase of the conclusion (whichever one it may be) is In unitate ejusdem Spiritus Sancti Deus: per omnia saecula saeculorum. (The new Missal understands the words Spiritum nobis cari­ tatis, which occur in the Postcommunion of the Easter Mass, to refer to the Holy Ghost.) 4) When several orations occur sub unica con­ clusione, the conclusion of the last oration is the conclusion used. Thus, if the prayer for the Pope follows that of the Holy Ghost, the conclusion In unitate ejusdem Spiritus Sancti is not used (Peer. 2724). 5. THE EPISTLE AND GOSPEL If in the Missal a definite Epistle has been as­ signed from the Commune, or a definite Gospel, or a definite Mass to be said as given, it is not al­ lowed to change them ad libitum. However (according to the special rubric given in the Missal before the Commune Unius Martyris), if the Mass is to be taken from the Commune and no definite Epistle or Gospel has been assigned, the priest may choose the Epistle and Gospel as given in the Mass or any of those given at the end of each Commune. Thus on the feast of St. Francis de Sales, January CHANGEABLE PARTS 23 29, the Mass of which is taken from the Commune, the Epistle may be either Testificor (as given in the Mass) or Justus (as given after the Commune Doctorum). This rubric, however, does not apply to Requiem Masses (cf. p. 67). 6. THE GRADUAL The Gradual after the Epistle corresponds in a way to the responses after the Lessons in the Breviary. a. Generally the Gradual is followed by two Al­ leluias, a verSicle, and a third Alleluia. This third Alleluia is added after the Sequence if there be one. b. On the ferial days of Advent and on some others, the Gradual only is said. c. From Septuagesima to Easter there is a Tract instead of the Alleluia and verse. d. During the Easter-time the Gradual is omit­ ted and its place is taken by four Alleluias and a versicle. 7. THE SEQUENCE Sequences occur only in the Masses of Easter, Pentecost, Corpus Christi, the Seven Sorrows of the Blessed Virgin, and the Requiem Masses. (For rules concerning the latter, cf. p. 56.) The new rubrics (Ruhr. nov., VII, 2) prescribe the follow­ ing: a. The Sequence must be said in all high Masses during the octave of a feast. b. The Sequence must be said in low Masses dur- THE RUBRICS ing the octaves of Easter and Pentecost; likewise on the feast and octave-day of Corpus Christi and the two feasts of the Seven Sorrows (Friday after Passion Sunday and September 15). c. During the octave of Corpus Christi, the Se­ quence may be omitted in low Masses. d. In votive Masses of the Blessed Sacrament and of the Sorrowful Mother, the Sequence is not said. 8. THE CREDO a. The Credo is said: 1) on all feasts of Our Lord, of Our Lady, of the Angels, Apostles, Doctors; hence on the feast of the Dedication of a Church, since that is a feast of Our Lord; on Sundays (“the Lord’s Day”), even when the Sunday is only commemorated, or when it is anticipated during the week. (Hence is given the mnemonic phrase “DA credit”, i. e., Dedicatio, Dominus, Domina, Doctor, Angelus, Apostolus.) 2) The Credo is also said on the feast of the patron Saint of the place (city or diocese), titular Saint (or mystery) of the church, both feasts of St. Joseph, the feast of St. Mary Magdalene (Apostolorum Apostola, as Gavantus calls her), All Saints, the holy Founder (in religious orders), the vigil of Epiphany (which enjoys the rank of a Sunday), and finally, the secondary feasts of Doctors, Patrons, and the Founders of Orders, pro­ vided such feasts have the rank of a duplex. Thus, e. g., if St. John the Baptist is the titular Saint of CHANGEABLE PARTS 25 a church, the Credo is said in that church not only on his feast and during its octave, but also on the feast of his beheading (August 29). In a church which possesses an important relic of a Saint the Credo is also said on the feast of that Saint, though the relic is not exposed. A reliquia insignis (ac­ cording to C.I.C., Canon 1281, § 2) is an entire body, the head, arm, forearm, heart, tongue, hand, leg, or that part of the body in which the martyr has suffered (supposing, of course, that it is en­ tirely preserved and not too small). 3) For the Credo in votive Masses, cf. pp. 36 and 41. 4) The Credo is also said during the octave of such feasts as have the Credo (provided the octave be at least an octava communis), even though the octave is not commemorated. It is not said during an octava simplex, not even on the octave-day (e. g., no Credo on January 3, octave of St. John the Evangelist). 5) The Credo is said even when the feast which has the Credo is only commemorated. For example, in a church in which the feast of St. Barbara is celebrated on December 4, and conse­ quently only a commemoration of St. Peter Chrysologus is made, the Credo is said because of the Doctor. b. The Credo is never said in Masses of ritus simplex. Hence: 1) It is not said in ferial Masses or violet vigil Masses, not even when in such a Mass a feast is commemorated which would have the Credo if the 26 THE RUBRICS Mass of the feast were said (e. g., when December 14 falls on Ember Wednesday and the celebrant says the Mass de feria cum comm. oct. Immac. Cone.}. 2) It is not said in the Sunday Mass (with ferial Office) which is repeated during the week, even when it is resumed for the first time. 3) It is not said in the Mass de S. Maria in Sabbato. 4) In general, according to the mnemonic phrase “M U C non credit” (i. e., Martyr, Virgo, Vidua, Confessor), the Credo is not said on the feasts of such Saints unless for one of the special reasons enumerated above (e. g., patron of the place, relic, etc.). 9. THE PREFACE General Rule : Praefatio magis propria praevalet. The order of precedence is as follows : a. in feast-day Masses (and votive Masses) : 1) Praefatio propria, if the Mass has one; 2) the Preface proper to the Office first com­ memorated: e. g., the Preface of the Sunday (de Trinitate}, or de S. Maria in Sabbato; 3) the Preface of the octave, even though by reason of the rank of the feast (second-class) the octave is not commemorated; 4) Praefatio de tempore; 5) Praefatio communis; b. in Sunday Masses: 1) per annum, even on anticipated Sundays: the Preface of the Holy Trinity (this is considered -'•.•Λ' CHANGEABLE PARTS as proper to Sunday ; hence it is said when, e. g., a feast of the Blessed Virgin, or the octave of an Apostle, or even an octave of Our Lord, with the exception under 3) below, is commemorated) ; 2) during Lent, Passiontide, and Eastertide: Praefatio de tempore, because these seasons are a continued “Lord’s Day” as it were (but the Pref­ ace of the Blessed Virgin is never said on a Sunday in Advent) ; 3) during the octaves of Christmas, Epiphany, Ascension, and Corpus Christi (unless the commem­ oration of the octave should be omitted, in which case the Preface of the Trinity is said) : the Preface of the feast, because the entire Office is that of the feast ; c. in ferial Masses : 1) Praefatio de tempore if the season requires it (e. g., during Passiontide, Praefatio de Cruce, even though a feast that is commemorated has its proper Preface : Deer. 4289 ad 4 ; if the celebrant, e. g., on the feast of the Seven Sorrows, says the ferial Mass, he must say the Praefatio de Cruce, not that of the Blessed Virgin, because the Prae­ fatio de tempore is considered as proper to the ferial Mass) ; 2) otherwise the Praefatio communis, even when the Sunday Mass is resumed. Exceptions: 1. The Preface of the Nativity is said dur ing the octave of Christmas in all Masses in which the octave is commemorated, even though the Mass has a proper Preface. For instance, on the feast of St. John the Evan gelist the Preface of the Nativity is said; on the octaveday, however, is said the Preface of the Apostles. ‘•/A 28 THE RUBRICS 2. On the feast of the Dedication of a Church, or any other feast of Our Lord which has no proper Preface: a. Praefatio communis is ordinarily to be said (cf. the special rubric for the Missa Dedicationis Ecclesiae, and Rubr. nov., VIII, 2). b. Praefatio de B.M.V., de S. Joseph, de Apostolis, de Quadragesima, is never to be said, not even when the feast of the Dedication falls within an octave, e. g., of the As­ sumption. c. Should one of the nine Prefaces of Our Lord (Christmas, Epiphany, Passion, Easter, Ascension, Pente­ cost, Trinity, the Sacred Heart, Christ the King) be proper to the day,* it is to be said instead of the Praefatio com­ munis (e. g., if the Dedication occurs during Eastertide, the Preface of Easter is to be said). 3. In Advent Masses, e. g., on Ember Wednesday, the Praefatio communis is to be said even though a commem­ oration of the octave of the Immaculate Conception occurs: on Sundays the Preface of the Trinity is said. 4. When more than one Mass is sung in the same church on the same day, a proper Preface is sung in one Mass only, namely, in the Mass to which it belongs, if this Mass is sung; otherwise in the Mass corresponding to the Cilice of the day, and if this is not sung, then in the first Mass sung on that day in which a commemoration is made of the Mass which has the proper Preface. This rule applies to the Preface of a common octave, or of the Friday before Pentecost (even though the octave or the Friday is not com­ memorated in the Office), also to the Christmas Preface from the second to the fourth of January, and finally to the Preface of Eastertide {Rubr. nov., V, 5). Cf. the similar rubric regarding orations in these Masses, p. 13. 10. THE COMMUNICANTES When a proper Communicantes is given, it is said during the entire octave, even in votive Masses and in Masses which have a proper Preface, provided the octave is commemorated (cf. rubric after each Communicantes and in Mass of St. John, Dec. 27). 11. THE LAST GOSPEL The last Gospel is usually that of St. John. Ac­ cording to the new rubrics, however, a number of CHANGEABLE PARTS cases occur in which a different last Gospel is said, even in solemn votive Masses: a. When on Sunday, or on a ferial day having its own proper Mass, or on any vigil, or on the octave-day of the Epiphany (which has its own proper Gospel), or on a day within the octave of Easter or Pentecost (these last two cases in solemn votive Masses), a different Mass is said and a com­ memoration made of the Sunday or of any other Mass mentioned above, then the last Gospel must be that which is proper to the Mass commemorated. The following points are to be noted in such cases : 1) This applies to a Sunday which is antici­ pated, but not to one which is resumed (since its Gospel has already been said). 2) Should two such commemorations occur, e. g., a feria and a vigil, the last Gospel proper to the first commemoration is to be said. 3) In ferial Masses during Lent, as well as on Ember Days, a commemoration of a vigil which occurs must be made, and the last Gospel will be that of the vigil. Likewise in a vigil Mass the com­ memoration of a feria must be made, and the last Gospel will be that of the feria. b. Other occasions on which the last Gospel is not that of St. John are certain feasts of mysteries or Saints which have an Evangelium stride pro­ prium, not merely appropriatum (i. e., the mystery of the feast or the name of the Saint whose feast is celebrated is mentioned in the Gospel). This of the Mass in which the feast is merely commem 30 THE RUBRICS orated. If the commemoration of two feasts having a proper Gospel occurs, the Gospel of the first feast commemorated is read as the last Gospel of the Mass (Rubr. nov., IX, 3). The S.R.C. gave a detailed interpretation of this rubric (Deer. 4369) and de­ termined the following Masses as having a proper Gospel in the sense of the rubric : 1) the Masses of feasts of Our Lord, except that of the Dedication of a Church (with the Gospel Ingressus Jesus) ; 2) the Masses of feasts of the Blessed Virgin, except that of the Assumption (with the Gospel Intravit Jesus) ; 3) the Masses of the Holy Archangels and Guardian Angels; 4) the Masses of the feasts of St. John the Baptist and of St. Joseph ; 5) the Masses of the twelve Apostles (the twelfth being St. Matthias, not St. Paul) ; 6) the Masses of the Holy Innocents, St. Mary Magdalene, St. Martha, and the Commemoration of All Holy Popes. To these are to be added all the votive Masses given in the Missal in the first place under that heading, up to the Missae Votivae ad Diversa exclusive (hence the votive Masses of the Most Holy Trinity, of the Angels, of St. Joseph, of SS. Peter and Paul, of All the Apostles, of the Holy Ghost, of the Blessed Sacrament, of the Holy Cross, of the Passion of Our Lord, of the Blessed Virgin, and the votive Masses of the feasts mentioned in the decree above, in as far as they may be used as votive Masses ). VOTIVE MASSES 31 Exceptions: 1. If a feast with a proper Gospel is com­ memorated during its octave, its Gospel will not be read as the last Gospel of the Mass, because it was already read on the feast itself. 2. The Gospel of the fourth Sunday in Advent is not read in the Mass of the vigil of Christmas. On the other hand, the Gospel of the blessing of palms must be read as the last Gospel of the Mass of Palm Sunday, except in the Mass which immediately follows the blessing of the palms. Should the Gospel of the Mass which is commemorated be the same as that of the Mass of the day, it is not read as the last Gospel, even though it be only the beginning of the Gospel that coincides. Thus, when Ember Wednesday of Advent falls on December 15, the octave-day of the feast of the Immaculate Conception, the last Gospel will be that of St. John. B. VOTIVE MASSES PROPERLY SO CALLED 1. GENERAL REMARKS a. Votive Masses are Missae extra ordinem Of­ ficii (Rubr. gen., Introd.), that is. Masses which do not correspond to the Office of the day. If they dif­ fer entirely from the Office, they are votive Masses properly so called; if they differ from the Office of the day but have some relation to it or to some Office which has occurred during the preceding week (mystery or Saint), they may be considered as vo­ tive Masses improperly so called, Missae ad instar votivarum. b. Votive Masses properly so called are again di­ vided into solemn and private. 1) For the solemn votive Mass three things are required (Rubr. nov., II, 3): an important cause affecting the public welfare (such as the election of a bishop, the serious illness of a bishop, the pre­ vention of some great public calamity, etc.) ; the permission of the bishop (Ordinarius loci) in each THE RUBRICS individual case ; some exterior solemnity : concursus populi, Missa saltem cantata. 2) Private votive Masses include all other Masses which differ entirely from the Office of the day and which the priest may sing or say ex ration­ abili causa (private devotion or the request of the faithful). A high Mass, even with deacon and sub­ deacon, is not a solemn votive Mass in the strict sense. c. For all votive Masses, whether solemn or pri­ vate, the following general regulations and limita­ tions regarding the choice of the Mass are to be observed. 1) The following Masses may be used as votive Masses 1 : a) all the votive Masses given in the Missal ; b) the Masses of all the Saints who are listed in the Proprium Sanctorum of the Missal, or in the Proprium of the diocese, or in the Martyr­ ology (the priest may say as a votive Mass the Missa Propria given in the Missal or Proper of the diocese, provided he has the right to say the Missa Propria, on the feast of the Saint as the Mass of the day; otherwise he must say one of the Masses in the Commune as the votive Mass) ; i According to the rubrics, certain expressions, such as sollemnitas, hodierna die, in commemoratione, memoria, etc., must be changed or omitted. The Alleluia which is added during the Paschal season to the Introit, Offertory, and Communion of the Mass is to be omitted in votive Masses outside the Paschal season. In the new Missal the necessary changes for votive Masses are indicated through­ out in the Mass of the feast. VOTIVE MASSES 33 Note: When an Office and Mass approved for certain places or institutes are extended to other places or insti­ tutes, the grant does not imply the use of the proper Mass and Office, but rather the Office and Mass must be taken from the respective Commune. Only the proper oration and the proper lessons of the second nocturn may be used in the Office, and in the Mass, the one or three orations proper to the feast. This rule holds no matter what rank the feast may have (Deer. 4400). c) certain Masses of the mysteries of Our Lord which contain express provision for votive Masses (usually indicated at the Gradual), e. g., de SS. Nomine Jesu, de SS. Corde J esu (cf. p. 37), de Christo liege, de Pretiosissimo Sanguine, de S. Familia (cf. p. 42) ; d) the following Masses de B. Maria Virgine (besides the five given in the Missal) : (1) de Immac. Conceptione (in the Secret of this Mass: in commemoratione instead of in sol­ lemnitate; in the Preface: in conceptione immac.) ; (2) de Septem Doloribus B.V.M., with its proper oration (in the Preface: in transfixione). Note: Other Masses of the Blessed Virgin may not be said as votive Masses, e. g., de SS. Rosario, de Bono Con­ silio, de Monte Carmelo, except during the octave of such feasts, when they have an octave (I)ecr. 3G05 ad 5; 3922 ad 5). The Mass de Apparitione in Lourdes may no longer be said as a votive Mass. 2) The following Masses may not be used as votive Masses : a) the Sunday and ferial Masses; b) Masses of mysteries and Saints not men­ tioned above; c) Masses of the Blessed. THE RUBRICS VOTIVE MASSES * 3) When the votive Mass and the Mass of the day (or even only a commemoration of the latter) refer to the same mystery or to the same Saint, the votive Mass may not be said, but is supplied by the Mass of the day. The following Masses (accord­ ing to Deer. 3924 ad 4) are considered identical : Blessed Sacrament, Holy Redeemer, Iloly Cross, Passion, Sacred Heart, and Precious Blood. Hence, by way of example, if during the octave of Corpus Christi a solemn votive Mass in honor of the Sacred Heart is desired, instead of the latter the Mass of Corpus Christi must be sung (without any com­ memoration of the Sacred Heart). The feast of the Purification is also regarded as a feast of Our Lord ; hence the special rubric : Hodie prohibetur quaelibet Missa votiva, etiam sollemnis, de Christo Domino. The same rule holds for vigil Masses and Masses within an octave, even a simple octave. If, for example, a solemn votive Mass in honor of the Seven Sorrows is to be sung on August 14 (Vigil of the Assumption), or on August 19 {dies infra oct. Assumpt.), or on September 13 (within the simple octave of the Nativity of the Blessed Virgin), the Mass of the Seven Sorrows may not be used, but the Mass of the day must be sung. Hence, on August 14, the vigil Mass of the Assumption is used (without Gloria or commemorations, but with Credo) ; on August 19, the Mass of the feast of the Assumption (with Gloria and Credo, but no com­ memorations) ; on September 13, the Mass of the feast of the Nativity of the Blessed Virgin (with Gloria and Credo, but no commemorations). If only a private votive Mass in honor of the Seven Sor­ rows is desired, then on August 14 the Mass of the day, with all its commemorations, is to be said. The same holds for August 19. On September 13 the Mass of the Nativity of the Blessed Virgin must be said, with Gloria but without Credo (because the feast has only a simpe octave), and with 2 or. de Spiritu S., 3 or. Ecclesiae or pro Papa. Every obligation is satisfied by saying the Mass of the day. {Deer. 3922 ad 5.) 4) In churches in which only one Mass is said, votive Masses are forbidden on February 2 if the blessing of the candles is held; likewise on April 25 and on three Rogation Days before Ascen­ sion Thursday if the procession is held. 5) The important change which now allows votive Masses, both properly and improperly so called, to be said as Parochial Masses {Missa pro populo) is especially welcome (cf. beloAV, p. 45). d. Color of vestments in votive Masses : 1) Holy Trinity, Sacred Heart, Blessed Sac­ rament, Holy Name of Jesus, Christ the King, Christ, eternal High Priest, all Masses of the Blessed Virgin, Nuptial Mass,—white; 2) Holy Ghost, Holy Cross,—red ; 3) Passion of Our Lord, and all Masses in the Missal beginning with pro Fidei Propagatione,— violet: (exceptions: ad postulandam gratiam Spir­ itus S.,—red; pro gratiarum actione,—color of the Mass said : cf. below, p. 43J ; 4) Masses of Saints,—as on their feast. 34 36 THE RUBRICS 2. SOLEMN VOTIVE MASSES a. Solemn votive Masses are allowed on all days of the year with the following exceptions : 1) Sundays of the first class (the first Sunday of Advent, all the Sundays of Lent, and Low Sunday) ; 2) feasts of the first class ; 3) Ash Wednesday and all the days of Holy Week ; 4) the vigils of Christinas and Pentecost ; 5) All Souls’ Day; 6) the days on which the blessing of candles or the procession of the Litany Days is held, if only one Mass is said. Note: On the above-mentioned days, when the solemn votive Mass is fobidden, it is permitted, as an equivalent, to add the commemoration of the votive Mass to the first oration of the high Mass of the day sub unica conclusione. However, only such commemorations need be made in that case as would be made were the solemn votive Mass actually sung. Thus, if a solemn votive Mass of the Holy Ghost were desired on the first Sunday of Advent, the solemn Mass of the Sunday would have to be sung, and in it the commem­ oration of the Holy Ghost would be added to the oration of the day sub unica conclusione ; the orationes de tempore (Deus qui de Beatae, etc.) would be omitted. Even this commemoration is forbidden on All Souls’ Day; on the last three days of Holy Week; on all first-class feasts of Our Lord which are celebrated in the universal Church, i. e., Christmas, Epiphany, Easter, Pentecost (not Monday and Tuesday of either feast), Ascension, Trinity Sunday, Corpus Christi, the Sacred Heart, and Christ the King; and whenever the votive Mass in question is of the same nature as that of the mystery or Saint that is being celebrated. b. The solemn votive Masses always have a Gloria except when violet is used, and in every case a Credo (now even when violet is used). VOTIVE MASSES 37 c. They have per se only one oration, but there are many exceptions according to the new rubrics. 1) The following must be commemorated: (a) every feast of the second class ; (b) every Sunday, even an anticipated Sun­ day (not, however, a resumed Sunday) ; (c) every privileged octave, and the priv­ ileged vigils (of Christmas, Epiphany, and Pente­ cost) ; (d) every major feria (Advent, Lent, Em­ ber Days) ; (e) Rogation Days (April 25 and the three days before the feast of the Ascension). 2) In the Mass of Thanksgiving (cf. below, p. 43) the oratio pro gratiarum actione is added to the first oration sub unica conclusione. 3) Before the Blessed Sacrament exposed, the oratio de SS. Sacramento is added to the oration of the day sub unica conclusione; but if there are other commemorations to be made, it must be added suo loco after the other commemorations. d. For the Preface, Communicantes, and last Gospel, cf. above, pp. 26, sqq. e. The tonus festivus is used in singing the vo­ tive Mass (even when violet is used). APPENDIX PRIVILEGED SOLEMN VOTIVE MASS OP THE SACRED HEART In 1889 Leo XIII allowed one votive Mass in honor of the Sacred Heart to be said on the first THE RUBRICS Friday of the month in all churches and oratories in which, with the approval of the bishop, special devotions are held in the morning in honor of the Sacred Heart. This Mass, even when said, has the character of a solemn votive Mass properly so called, but with certain limitations: it may not be said when the first Friday falls on any first-class feast, or during a privileged octave, or on All Souls’ Day, or on the vigil of Epiphany, or on any feast of Our Lord, e. g., the Finding of the Cross. The feast of the Purification {Deer. 4093 ad 3) and the Friday before Pentecost are classed as feasts of Our Lord, even when in the latter case only a commemoration de feria VI post oct. Ascens. is made. On the other hand, the votive Mass in honor of the Sacred Heart is allowed during the octave of the Dedication of a Church, since this, a feast of Our Lord, is not a special feast of Christ, Our Lord. This Mass is always said or sung with Gloria and Credo, and, per se, with only one oration. Com­ memorations, however, of a feria maior and of all second-class feasts must be made, and the oratio imperata pro re gravi must be said. The last Gos­ pel follows the general rule, p. 28. Outside of Eastertide the Alleluia is omitted in the Introit, Offertory, and Communion of the Mass. Note: 1. There is no commemoratio SS. Sacramenti (Deer. 3924). 2. The prayers after Mass need not be said. 3. When on the above mentioned days the Mass of the day must be said, then (according to Deer. 4366 and 4372 VOTIVE MASSES 39 ad 12) the Mass enjoys the privileges of the Mass in honor of the Sacred Heart. Hence: a. Per se there is only one oration, e. g., on the feast of the Finding of the Holy Cross there is no com. simpl. b. On first-class feasts (not of Christ, Our Lord) the or. de 88. Corde may be added to the oration of the feast, sub unica conclusione, e. g., in case the feast of St. Francis of Assisi is celebrated as a first-class feast and it falls on the first Friday. c. Likewise during the octave of Pentecost the or. de 88. Corde may be added to the oration of the day; all other commemorations (of a festum du pl. mai. etc.) are omitted. d. When the Friday before Pentecost falls on the first Friday of June, instead of the Mass in honor of the Sacred Heart, the Mass of the feria, i. e., the Mass of the Sunday infra oct. Ascens., with Gloria and Credo but without any commemorations, will be said. In like manner the Mass Puer natus est of December 30 is to be said when the first Friday of January falls on January 2, 3, or 4. When, however, by special induit the feast of the Cir­ cumcision is celebrated with an octave, the Missa de die infra Octavam Circumcisionis is to be said on the first Friday if it falls on January 2, 3, or 4 (Deer. 438G ad 2). 4. Priests who have the personal privilege of celebrating the votive Mass of the Sacred Heart on first Fridays (by reason of membership in the Assoc. Persev. Sacerd., or in the Foedus Sanctit. Sacerd., or by any other title) may use their privelege even when no special devotions are held; they must, however, conform to the rubrics laid down above. 5. For the rare cases in which the first Friday falls on the anniversary of the election of the Pope or of the bishop, or of the laying of the corner-stone and dedication or con­ secration of a church, confer the rubrics (applicable in such cases) in the Missal (Ruhr. nov., II, 4-9). 3. PRIVATE VOTIVE MASSES PROPERLY SO CALLED a. Regarding the Liceity of Such Masses : An important distinction must be made between private votive Masses which are said, and such as are sung, as is also the case with Requiem Masses on ordinary days. 40 THE RUBRICS PRIVATE VOTIVE LOW MASSES ARE PROHIBITED PRIVATE VOTIVE HIGH MASSES ARE: 1) on all Sundays, even when anticipated; also when the Sunday Mass is resumed for the first time; 2) during the seven privileged octaves; i 3) on all festa duplicia; 4) on All Souls’ Day; 5) on all vigils and Ember Days, even though they be only commemorated ; 6) on Rogation Monday and, in case of procession and only one Mass, on Rogation Tuesday also; 7) on Ash Wednesday and dur­ ing Holy Week ; 8) during the entire season of Lent; 9) from December 17 to 23; 10) on a simple octave day (e. g., of St. Stephen), even though not commemorated. likewise prohibited; not prohibited; likewise prohibited; likewise prohibited; likewise prohibited; not prohibited on com­ mon vigils and Ember Days ; prohibited on both days in the case of proces­ sion and one Mass only; likewise prohibited; not prohibited; not prohibited; not prohibited. Note: Certain occasions warrant the singing of a high Mass but are not sufficient to allow a solemn votive Mass. Such occasions are a solemn novena, a priest’s first Mass, jubilee of ordination, clothing, and profession in religious communities (Deer. 3922 ad 4). b. On the Various Parts of These Masses: 1) The Gloria is not said except in the votive Mass of the Holy Angels (all or one), and in all the Masses of the Blessed Virgin on Saturday (hence also in the Mass of the Seven Sorrows on Saturday). i Though votive Masses properly so called are forbidden, still it is allowed on a festum semid. to say the Mass of the oct. privil. Ill ord. in place of the Mass of the feast, e. g., when May 29, feast of St. Magdalene of Pazzi, semid., fails withiu the octave of the Ascension (Deer. 4374). VOTIVE MASSES 41 2) The Credo is likewise never said, because the private votive Mass has the ritus simplex; hence, even when a dies infra oct. cum Credo is commemorated, e. g., on August 18, a votive Mass of the Holy Ghost would be said with 2 or. de oct. Assumpt., 3 or. de S. Agapito, without Credo. For the Gloria and Credo in votive Masses i: properly so called, cf. below, pp, 51, 52. 3) Orations: a) Three orations are prescribed per se (during Passiontide only two, even in votive Masses when these may be sung), but because of commem­ orations which may occur, the number of orations may necessarily exceed three (two). One may say five or seven orations in a votive Mass as in the case of any ritus simplex, unless a festum duplex or semiduplex is commemorated (cf. above, p. 9). b) The first oration is that of the votive Mass ; the second, that of the Office of the day, even though this be de feria per annum (cf. the clear direction at the head of the first division of Missae Votivae in the new Missal) ; the third, that of an octave or simplex, etc., if such is to be commem­ orated; otherwise the first of the orationes de tempore proper to the season is taken to complete the three orations required. It is to be remembered, however, that in votive Masses of the Holy Family, de Beata, and of All Saints, the oration de Spiritu Sancto is the first oratio de tempore. This holds also in other votive Masses which are said during an octava communis de Beata, c. g., in a votive Mass of the Blessed Trinity on August 19, the third oraIt - 1 THE RUBRICS VOTIVE MASSES tion will be de Spiritu Sancto (Dear. 3764 ad 12). The reverse is true if on the same August 19 a votive Mass of the Holy Ghost is said. In that ease the third oration will be the first of the as­ signed orationes de tempore. Hence the A cunctis is said, but without any mention of the Blessed Vir­ gin (since she has already been mentioned in the commem, octavae). This case is provided for in the latest Missal in the second formula of the oration A cunctis. Epiphany) is said with orationes de tempore (the first, de Spiritu Sancto; the second, Ecclesiae or pro Papa), and the Preface of Epiphany (taken as proper for this Mass), but with the ordinary Com­ municantes. b. For the votive Masses de Beata, cf. above, p. 42 Note: If, during a common or simple octave, a priest wishes to say a votive Mass of the Octave on a fest urn semid., the Mass is not said as a votive Mass but as a feast day Mass. Hence it will be said as on a dies infra oct., that is, with Gloria and Credo, provided the feast has a Credo, and the octave is not a simple octave. Thus on the feast of St. Damasus, semid., December 11, the Mass would be that of the Immaculate Conception with Gloria and Credo; 2 or. S. Damasi, 3 or. feriae. 4) The Sequence, if there be one, is omitted. 5) The Preface and Communicantes follow the rule given above, pp. 26 and 28. 6) Benedicamus Domino is said; but if there was a Gloria, then Ite, Missa est must be said. 7) The last Gospel is that of St. John; if, however, a commemoration be made of a feria or vigil or of a Saint whose Mass has a proper Gospel, it must be read as the last Gospel of the votive Mass, e. g., in a votive Mass said on the feast of St Martha, July 29 (cf. p. 30). 4. CONCERNING VARIOUS VOTIVE MASSES IN PARTICULAR a· For a votive Mass of the Holy Family the Mass of the feast (Sunday within the octave of 43 c. The votive Mass of the Holy Angels in general is the one given in the Missal among the Missae Votivae. For a votive Mass in honor of the Holy Guardian Angels, the Mass of October 2 is to be used ; in honor of St. Michael, the Mass of Septem­ ber 29 (during Eastertide, that of May 8) ; in honor of St. Gabriel and of St. Raphael, that of March 24 and October 24 respectively. All votive Masses in honor of the Holy Angels have a Gloria. d. The votive Mass in honor of St. Joseph is not that of March 19, but the proper Mass printed in the Missal among the votive Masses. This is the same as the Mass of the Solemnity of St. Joseph, with the necessary changes in the Gradual extra temp, pasch., and without the Alleluia in the In­ troit, Offertory, and Communion. e. The votive Mass in honor of St. John the Bap­ tist is the Mass de Nativitate S. Joannis Bapt., with the orations of the vigil and with the necessary changes for the time after Septuagesima and Easter, as indicated in the Missal. f. For a Mass of Thanksgiving three recent changes are to be noted: 1) One may say not only the Mass of the Holy Trinity, of the Holy Ghost, or of the Blessed Virgin THE RUBRICS 5. TABLE OF PRIVATE VOTIVE MASSES HISSA VOTIVA II. ET ΙΠ. COU MISS. CREDO Omit. 1 et 2 diei Omit. currentis Propr. Benedic. Domino Omit. 1 et 2 diei currentis Omit. Propr. Benedic. Domino Omit. 1 et 2 diei currentis Omit. de Nat. Benedic. Domino GLOJL ORATIONES (1) De SS. Trini­ tate De Spiritu Sancto Rub­ eus De SS. Sac­ ramento àwus Votiv. fer. 5 IN FINE PR.KFATJO M1SS.K (2) De Sum. et Aetr. Sacer. de Omit. 11 et 2 d4*.ei Omit. Albus Votiv. fer. 5 Cruce I currentis De SS. Corde Jcsu (3) Albus Propr. OmiL 1 et 2 diei currentis Omit. Propr. Benedic. Domino Votiv. fer. 6 Omit. 1 et 2 diei currentis Omit. de Cru ce Benedic. Domino De B.V.M. In Sab. Omit, Albus vel nisi sit Propr. Sab. 1 diei curr. et de Omit. Spir. S. Propr. Bened. Dom. Ite. Missa est. in Sab. De Angelis Albus De S. Jos. Albus Votiv. fer. 4 Omit. 1 et 2 diei currentis Omit. De Apost. Rub­ Votiv. eus fer. 4 Omit 1 et 2 diei currentis Omit. De Sanctis (5) Ut in Propr. eorum aut festo comm. Omit. (Ο 1 et 2 diei Omit. currentis Benedic. Domino Pro Sponsis Albus Propr. Omit. Omit. Benedic. Domino Pro Fidei Propag. (S) Viol. Propr. Omit. 1 et 2 diei Omit. currentis Benedic. Domino De Requie Niger Propr. Omit. Omit. De Passione Viol. Votiv. fer. 3 Benedic. Domino Ite. Missa est Semper 1 et 2 diei dicit. currentis Omit. Propr. Benedic. Domino de Benedic. Domino A post. Propr Requiescant ’____ in pace___ (1) Dic. tamen omnes orationes propriœ dici, qua? quidem sufficiunt si numerum saltem trinum expleant. (2) Kvang. ult. S. Jonnnis, nisi aliud occurrat (3) Extra T. P. omit. Allcl. ad Introit, Offert., et Commun (4) Ut in Missa diei currentis. (5) In oratione principali omit, annua, hodie, ct mutantur nalaltha, solcmmtas, festivitas in commemoratio vel memoria. (6) Dic. tamen Gloria quando dies est ipsum festum Sancti vel infra ejus oct. ; ct tunc dic. Ite, Missa est in fine. (7) Cf p 371.2., 6., ct 8. (8) Idem in ceteris que banc sequuntur in Missall ( · VOTIVE MASSES 53 proper Mass. If there be no such free day during the week, the Mass is to be resumed on one of the fol­ lowing days, and in the order given : 1) on the first festum simplex; 2) on Saturday, if it has the Officium de S. Maria in Sabbato; 3) on a simple octave-day; 4) on the first day with an Officium de die infra octavani communem; 5) on the first day with an Officium de die infra octavam privilegiatam universalis ecclesiae, but only when the Sunday to be resumed occurs within the octave in question. In these cases both high and low Masses may be either the Mass of the day with commem. Do­ minicae or the Mass of the Sunday with commem. Officii diei. In either case all the commemorations of the day are to be made. Low votive and Requiem Masses are prohibited. Note: 1. The Mass on ferial days during Advent and after Epiphany, Easter, and Pentecost (all Ember Days excepted) is that of the preceding Sunday. On such days the following rules hold, even when the Sunday Mass must be resumed : a. The Gloria is said only during Eastertide; the Credo is never said. b. During Advent, as well as from Septuagesima to Ash Wednesday, the Gradual only is said; the Alleluia with the versicle, or the Tract, is omitted. c. The Preface is the Praefatio communis (after Easter, Paschalis). d. At the end, Benedicamus Domino (during Easter­ tide Ite, Missa est) is said. e. The color during Advent and after Septuagesima is violet; after Easter, white; after Epiphany and Pente­ cost, green. 2. The anticipated Sunday Mass has its own rubrics. When one of the Sundays after Epiphany cannot be resumed 54 THE RUBRICS before the last Sunday after Pentecost, or when there is no room for the twenty-third Sunday after Pentecost, such a Sunday must be anticipated on the preceding Saturday, with all the privileges of Sunday. Hence the Sunday Mass is said with Gloria, Credo, Preface de Trinitate, and Ite, Missa est. For the Oflice to be recited on this day, detailed rubrics are given in the Breviary before the second Sunday after Epiphany and also before the twenty-third Sunday after Pentecost. 7. MASSES IN ECCLESIA ALIENA The new rubrics (Ruhr. nov., IV, 6) confirm the rules in force since 1895. Accordingly a priest will often be obliged to say a Mass which does not cor­ respond to his Office. a. Every priest, whether secular or religious, must say the Mass according to the Ordo of the church in which he is celebrating. This includes the rank of the feast, number and choice of orations, oratio im­ perata, and Credo. Note: 1. According to C.I.C., can. 349, n. 1, bishops have the right to say Mass according to their own Ordo in any church or chapel anywhere. 2. A visiting priest who says Mass in the church of a religious order may not follow the rite of the religious order (e. g., Dominican rite) in certain customs which differ from the Roman rite, nor may he name the founder in the Confiteor; but he is obliged to say the Mass which the reli­ gious of that church say. b. In this connection the term church includes not only public chapels, but also semi-publie main oratories in seminaries, hospitals, convents, and sim­ ilar institutions. Religious priests who have their own Ordo and are permanently charged with the care of souls in a hospital must follow the Ordo of the hospital, i. e., usually the diocesan Ordo {Deer. 4248 ad 1), in everything pertaining to the Mass. .· REQUIEM MASSES 55 c. As long as a church is committed to the care of a religious order, even though the proprietorship has not been handed over to them, all priests without exception who say Mass in that church must follow the Ordo of the religious order (Deer. 4150). d. If, according to the Ordo of the ecclesia aliena, votive Masses are allowed, a priest may say such a Mass or a Requiem Mass, even when his own Office has the rank of a dupl. 1 cl. Should he choose, how­ ever, to say the Mass corresponding to his Office, he may not say it more votivo, but he must say it more festivo (with Gloria, etc.), since this Mass corre­ sponds to his Office (Deer. 3892 ad 5). e. Tn strictly private oratories the priest is to be guided by his own Ordo and, for the rest, by the wording of the induit. Semi-public secondary ora­ tories in convents, seminaries, hospitals, etc., are considered as private oratories. f. Certain places of pilgrimage and other sacred shrines enjoy a privilege whereby, under certain restrictions, the Mass of the mystery or Saint ven­ erated there may always be said at the so-called privileged altar. Those who say Mass at such an altar should carefully observe the wording of the privilege and remember that when a festum dupl. is commemorated, the orationes de tempore are omitted. D. REQUIEM MASSES 1. GENERAL REMARKS a. Requiem Masses are generally prohibited : 1) in churches which have only one Mass.· -è·—. · jâè THE RUBRICS a) on days when the parochial Mass feted for the people (Missa pro populo} ; b) on February 2, Ash Wednesday, Palm Sunday, and the vigil of Pentecost, if the corresponding blessing (candles, ashes, palms, baptismal font) is held; c) on Rogation days (April 25 and the three days before Ascension) if the procession is held; 2) at public and private exposition of the Blessed Sacrament, always at the altar of exposi­ tion; and during public exposition, at all other al­ tars also. Regarding the exposition of the Blessed Sacra­ ment on All Souls’ Day, cf. below, p. 70. b. Unless expressly requested to say the Requiem Mass, a priest may fulfill his obligation of offering the Holy Sacrifice for deceased persons by saying the Mass of the day or a votive Mass (Deer. 4031 ad 4). According to a decree of the Holy Office, dated February 19, 1913, it is not necessary to say a black Mass in order to gain the indulgences of the so-called privileged altar. They may be gained by saying any Mass allowed on that day by the rubrics. The same Sacred Congregation declared, on December 12, 1912, that in the case of the so-called Gregorian Masses, it is laudable to say the Requiem Mass when the rubrics permit it, but there is no obligation to do so. c. The Sequence, Dies irae, must be said : 1) in all Masses having only one oration; 2) in all Masses that are sung, whether with one or more orations. REQUIEM MASSES 57 d. The choir must sing the Sequence, Dies irae, as well as the Offertory, in all high Masses of Re­ quiem (Deer. 2959 ad 2; 3051 ad 1 ; 4054 ad 6). e. Instead of the Praefatio communis, the Prae­ fatio propria must be said in all Requiem Masses. THE RUBRICS Kind of Mass I. Missa unica exsequi­ alis cantata, the fu­ neral high Mass, i. e., the most solemn of all the Requiem Masses. A funeral low Mass may be said in the case of the poor {Deer. 4024). 2. TABLE OF VARIOUS When Prohibited Beside the cases mentioned above in a: 1. on all primary feasts of the first class of the universal Church i. e., Christmas, Epiphany, the last three days of Holy Week, Easter Sunday (not Monday or Tuesday), Ascension Day, Pentecost Sunday ( not Monday or Tuesday ), Trinity Sunday, the feasts of Corpus Christi, the Sacred Heart, Christ the King, the Immaculate Con­ ception, the Annunciation, the Assumption, St. Michael (Sep­ tember 29), St. John the Baptist (June 24), St. Joseph (both feasts), SS. Peter and Paul, and All Saints’ Day; 2. on the feasts of the chief patron of the region, the Dedicatio Ecclesiae, and the titular of the church in which the obsequies are performed ; 3. in churches of Religious Orders, on the titular feast of the Order and on the feast of the holy founder. Note: If the external solemnity of one of the feasts just mentioned in 1-3 is postponed to the follow­ ing Sunday, the funeral Mass is forbidden on that Sunday, but not on the feast-day. Note 2: A rescript of the S. Cong, of Rites, dated October 1G, 1940, gives permission in the U.S. for a funeral Mass with the corpse present, on all double feasts of the first class not of made, however, of the feasts of the Epiphany and Corpus Christi, and of the last three da vs of Holy Week. REQUIEM MASSES REQUIEM MASSES Rite 1. For a pope, cardi­ nal, bishop, or priest, the first formulary of Masses as given in the Missal is used, with the corresponding oration from the Orationes Di­ versae pro Defunctis. 2. For those who are not priests, the Mass and the oration In die obitus is used. 3. The Sequence is al­ ways said. Note: The second form was previously al­ lowed in the case of priests. 4. If a funeral takes place on All Souls’ Day, the first formulary is used and the oration which would have been sung at the funeral Mass is added sub un a conclusione to the ora­ tion Fidelium. If, how­ ever, the first or second formulary should hap­ pen to be used for the Mass of the people, the second formulary, or, as required, the third for­ mulary as given in the Missal, is to be used for the funeral Mass, with the insertion of the proper prayer. 59 Explanatory Remarks 1. Only one high Mass is al* o lowed, at least on a festum duplex or its equivalent. (Concerning pri­ vate Requiem Masses, cf. II, next page. ) 2. It is to be said in the church where the obsequies are held, and with the corpse present; yet a reasonably important circumstance suffices for the celebration corpore absente, e. g., a civil prohibition against bringing the corpse to church, or in the case in which the burial would otherwise be delayed too long (e. g., suppose the death occurs on Wednesday in Holy Week, the earliest opportunity for burial is Maundy Thursday, and the funeral Mass will be on Easter Monday). 3. The time is no longer restricted to the two days following the burial, nor to the first free day; however, though freedom is given, it is entirely consonant with the purpose of this Mass that it be as near as possible to the day of burial. THE RUBRICS 60 TABLE OF VARIOUS Kind of Mass Π. Missae privatae plurcs in dic obitus, III. Missa unica opportuniori die post acceptum nuntium mortis, cantata vel lecta. I When Prohibited Beside the days on which the solemn funeral Mass is forbidden: 1. on Sunday and holy days of obligation, including suppressed holy days (e. g., the feast of St. Sylvester, December .31) ; 2. on feasts of the first and sec­ ond class (even when such a feast is accidentally transferred to the day intended for the funeral Mass) ; 3. on All Souls’ Dav; 4. during privileged octaves; 5. on the privileged vigils (of Christmas, Epiphany, and Pente­ cost) ; 6. on the privileged major feriae ( Ash Wednesday and the first three days of Holy Week). Note: These prohibitive meas­ ures regard all accompanying Masses In die obitus, whether said in chapels or churches. As above, II. REQUIEM MASSES REQUIEM MASSES Rite 1. Just as above, I, in the case of the sol­ emn Mass. 2. If, between the day of death and burial, days occur on which it is allowed to say the ordinary Requiem Mass, it is also permitted on these days to say the Mass In die obitus, and this in all churches and chapels. 3. But if the solemn funeral Mass takes place after the day of burial, other Masses In die obitus are allowed only in the church where, and on the day when, the solemn Mass is cele­ brated. 1. The formulary of the Mass is as above, I. For those who are not priests, the oration In die obitus is said with­ out anv change (I)ecr. 3764 ad 4). 2. When the dies op­ portunior permits the ordinary Requiem Mass­ es, every priest may say the Mass In die obitus (I)ccr. 4372 ad G). 61 Explanatory Remarks 1. All these Masses must be ap­ plied for the soul of the departed person. 2. In churches and public chap­ els they are allowed on that day only on which the solemn funeral Mass is there celebrated (they may be said before, during, or after the latter). 3. In semi-public chapels which supply the place of a church or public chapel, they are allowed on any day ad libitum between theday of death or burial. Note: More freedom is shown here than in the case of churches probably because the lack of room and various circumstances afford little convenience for other Masses on the day of the solemn funeral Mass. 4. In other semi-public chapels and strictly so-called private chap­ els, they are allowed as long as the corpse is physically present in the deceased person’s domicile in which, such a chapel has been erected, and this on all days between death and burial. 1. The Mass may now be either a high Mass or a low Mass. 2. It is no longer necessary to say the Mass on the first free day, but it may be transferred to any day not prohibited by one of the feasts or Offices mentioned above. 3. It is evident that this Mass is not allowed in the place where the funeral Mass is celebrated, but in one removed from it. 62 THE RUBRICS Kind of Mass IV. Missa unica die 8, 7, 80, et in anniver­ sario stricte dicto, can­ tata vel lecta. The days and anni­ versary just mentioned may be counted from the day of death or bur­ ial (inclusive or exclu­ sive). TABLE OF VARIOUS When Prohibited As above, II. V. Missa unica can­ tata in anniversario late dicto et in octiduo a commemoratione Om­ nium Fidelium. As above, II. The Masses granted for the oc­ tave of All Souls’ Day may be said only from November 2 to 9 or, as required, from November 3 to 10. VI. Missa in ecclesia vel oratorio publico ac principali coemeterii et in quolibet ejus sacello rite erecto (mortuary churches and chapels). As above, II. These Masses, however, may be said only as often during the week, the month, or the year, as is per­ mitted by the Ordinary. c REQUIEM MASSES REQUIEM MASSES Rite 1. For priests, as above, I; for those not priests, the Masses for the 3, 7, and 30 day, with insertion of the proper prayer, but on the anniversary, the Mass In anniversario. 2. When the ordi­ nary Requiem Masses are permitted, any priest may say the above Masses. 63 Explanatory Remarks 1. The Mass must always be ap­ plied for the departed person. 2. The high Mass (not the low Mass),in case it is hindered on the appointed day, may be transferred to the nearest preceding or follow­ ing day not so hindered. 3. Since 1922 the same privilege (not that of the funeral Mass) is granted in case a corpse already buried is transferred to some other locality. 1. For priests, as above, I; for those not priests, the Mass In an­ niversario on the anni­ versary day, but during the octave of All Souls’, In anniversario or the quotidiana with the oration from the Ora­ tiones Diversae pro De­ functis. 2. As above, III, 2. 1. Three kinds of Masses are dis­ tinguished here: a) established anniversaries, but not such as oc­ cur on the anniversary-day proper ; b) anniversary Masses requested by communities (orders, confra­ ternities) in memory of their dead, either on a definite dav or on one selected ad libitum; c) Masses re­ quested by the faithful during the octave of All Souls’. 2. Onlv high Masses are allowed. One oration only is allowed for the Masses mentioned under I-V and on All Souls’ Day; in other cases the ordi­ nary Requiem Mass is said. 1. The privilege is enjoyed only by churches and chapels of cem­ eteries strictly so called and still used as such, but not by churches surrounded, indeed, by a cemetery, but under choir obligations or em­ ployed in the care of souls. 2. Both high Masses and low are allowed in the church or main chapel of the cemetery, but only low Masses in the chapels of crypts. er ü 64 THE RUBRICS Kind of Mass VII. Missa cantata pro defundis ex induito (bis vel ter in hebdo­ mada ). VIII. Missa quotidi­ ana in cantu (the ordi­ nary high Mass for the dead). TABLE OF VARIOUS When Prohibited As above, II. On all days on which a private votive high Mass is prohibited, namely : 1. on a day which has a duplex Office ; 2. on a Sunday proper or an an­ ticipated Sunday; 3. on privileged feriae (Ash Wednesday and Holy Week ) ; 4. on the privileged vigils (of Christmas, Epiphany, and Pente­ cost) ; 5. during the seven privileged octaves; 6. on the davs mentioned above on p. 40. REQUIEM MASSES REQUIEM MASSES Rite The Mass is the ordi­ nary Requiem Mass, and this a high Mass, though not necessarily solemn; there are al­ ways three orations. 1. There are always three (and only three) orations, about which the following is to be noted : a) If the Mass is said for all the departed in general, the three orations are those of the fourth formulary in the order "iven there. b) If the Mass is for one or more definitely designated faith­ ful departed, the first oration is the one of the Orationes Diversae corresponding to the intention ; the second is chosen ad libitum; the third is Fidelium. c) If the Mass is for the dead without any specific determina­ tion, the first oration is Deus veniae larg.; the second is chosen ad libitum; the third is Fidelium. 2. The Sequence is prescribed. 65 Explanatory Remarks 1. The meaning of the privilege is that, besides the case of the free days which may occur in the week, one or several Missae quotidianae (several only when intended for several distinct departed) may be sung on two or, as the case may be, on three days ranking as minor or major doubles. 2. The absolutio need not be added (Deer. 3369). 1. That the dead person may be considered as “definitely deter­ mined”, it is sufficient to say, e. g., “for my departed brothers or sis­ ters”, “for my departed benefac­ tors”, or the like. 2. In the new Missal the letter N. is inserted in the oration hi an­ niversario and in those pro de­ functo and pro def uncta ; hence the name of the deceased, if known, should be mentioned. 3. If the priest is to apply the Mass pro uno defuncto and should like to say in the second place an oration pro alio defuncto, he may use the oration pro defuncta with a change of the gender, or one of the two orations pro pluribus de­ fundis with a change to the singu­ lar number. 4. If the Mass is offered pro uno defuncto et una defuncta, the wording of the oration may be changed to animabus famuli tui ct famulae tuae, provided the names are not expressed : otherwise famu­ lorum tuorum is said (Deer. 4074 ad 7). I» 66 THE RUBRICS TABLE OF VARIOUS Kind of Mass When Prohibited IX. Missa quotidiana lecta (the ordinary low Mass of Requiem). Besides the days mentioned above, VIII: 1. during the whole of Lent, ex­ cept the first free day in every week, according to the Ordo of the church in which the Mass is said; 2. on the Ember Days; 3. on common vigils; 4. on Rogation Monday; 5. on the day on which the post­ poned Sunday Mass is said for the first time; 6. on the days of the “0 anti­ phons” (December 17 to 23) ; 7. on the octave-day of a simple octave, even though merely com­ memorated. REQUIEM MASSES REQUIEM MASSES Rite 1. There are always at least three orations, to be said in the manner described under VIII. 2. It is allowed to add two or four ora­ tions to the three men­ tioned in 1; the total must always be uneven in number and not be­ yond seven, the last al­ ways being Fidelium. 3. The Sequence may be said or omitted ad libitum. Explanatory Remarks As above, VIII. It is to be observed that in the old Missal the rubric following the Missa quotidiana allowed both the Epistle and Gospel of the various four formularies of Masses to be interchanged at will; in the new Missal this rubric is omitted. Hence it is not permitted to inter­ change these Epistles and Gospels, but the Mass is to be said just as given in the Missal. 68 THE RUBRICS TABLE OF VARIOUS REQUIEM MASSES 3 In ceteris Duplicibus 1 classis .. ............. 4 In Dupl. 2 cl. et Vig. Nat et Epiph......... 1 In Feriis 2a, 3a, et 4a Major. Ifelxlom. .. 1 Infra Octavas Privilegiatas................... 1 In 2 Febr., Fer. 4a Cin., ct Vig. Pent. .. 2 In Dornin, et Fest, de Place., licet suppr. p■9 In Uummcmor. Onm. Fidel. Defunct. ... 10 0 0 0 0 ° 0 0 0 0 ° 0 0 0 0 0 ° ° 0 ° 0 0 0 0 1 0 0 ° 0 1 0 1 0· 5 0 0 0 ° 0 In Duplicibus Majoribus et Minoribus .. 1 6 •7 In Seniidupl. et Siniplic. non ferial......... 1 1 i i 1 1 8 1 1 1 1 1 1 1 1 1 1 1 hi Fer. a die 17 ad 23 Decembris.......... I 1 In aliia Fer. propr. Miss, non habent .. i I 1 1 1 1 i 1 1 1 i 1 1 1 1 1 1 i 1 Ubi fit Processio Rogat, vel S. Marci ... 2 2 2 1 1 3 4 5 G 7 H 9 lü Ii Prohibetur.—1 Permittitur. Permitt, nisi Mi**. Paroch., Bene­ dict. consuet, aut Process. Rogat, omitteretur. Permitt tantum in fer. 2a et 3a Patch. et Pent., si habeat alia Misa. Permitt, except, fest Patron Inc., Dodie, et Tit. propr. eccl.. ac Tit i aut Fundat. Rclig. Permitt, sed dicat. Mi*·. hujus diei. addita orat pro eo def. sub unica conci. Permitt.. et quidem quotidie, dum* modo cadaver sil physice praesens in domo, Permitt. unica die ad lib. ab obitu UMpie ad dr|>ositi ··* iΛ u u 5 CX to • c 1 Quotidiana in cantu.— V III i 0 2 « V B g· 0 Unira, oppor. post accept, m in t; aut in die 3a, 7a, 30a, et Anniv. stricte sumptu, cantala vel lecta.— III, IV i hi Fer. propr. Miss, habent., eut Vig. .. 1 1 Quotidiana lecta.— IX i In Dupl. 1 cl a km. priniur. Eccl. Univ. .. 0 Lectn, in cccl. vol saccll. ubl exseq. non celebrabitur.— I I i ° Lrctn. in ccd. vd MCell. ubi exseq. celebrata est vd ede· brabitur.— II * Duiante E*|»oaitione 8S. Sacramenti .. 1 • : a » 1 Roman numeral* refer to the Table of Various Requiem Maeses above, pp. 58 to 67. REQUIEM MASSES 69 3. THE THREE MASSES ON ALL SOULS’ DAY Pope Benedict XV in the Constitution Incru­ entum altaris of August 10, 1915, granted perpetu­ ally to all priests throughout the Church the great privilege of saying three Masses on All Souls’ Day. Detailed regulations for these Masses are contained partly in the Constitution itself and partly in the Decrees of 1915 and 1917 (cf. Deer. 4331, 4341, 4342, 4351, and 4356 ad 1). In order that this sol­ emn intercession might be made on the same day throughout the entire Church and thus be made more effective, the Holy Father in 1917 {Deer. 4341) raised the Commemoration of All Souls to the rite of the highest feasts in the Church, so that not even a first-class feast in any particular country can take its place. It is only when November 2 falls on Sunday that the Commemoration of All Souls is transferred with all its privileges to Novem­ ber 3. a. One Mass may be said for the intention of the celebrant. Of the remaining two, one must be said for all the Souls in Purgatory, the other for the intention of the Holy Father, which is to compen­ sate for founded Masses which have been discon­ tinued, etc. b. If only one Mass is said, the first Mass given for All Souls’ Day must be said, and the priest may accept a stipend for it. If two Masses are said, the first and second Masses are to be said as given in the Missal for November 2, and a stipend may be 70 THE RUBRICS taken for one, while the other must be offered for all the Souls in Purgatory. c. If a high Mass is sung, the first Mass given in the Missal must be used, even though one or two Masses were said before. In this latter case the sec­ ond and third Masses are to be said for the preced­ ing low Masses. d. In the case of the two Masses which are tc be said without accepting a stipend, a priest may accept compensation only ratione tituli extrinseci (C.I.C., canon 824) ; Declaratio of December 13, 1923, A.A.S., 1924, p. 116), or by way of voluntary offerings. e. In case the Forty Hours’ devotion is being held in a church on All Souls’ Day, all the Masses must be those of All Souls, but all are said in violet vest­ ments, and no Mass is to be said at the altar of exposition. All high Masses of Requiem are to be sung at the altar of exposition but before the Blessed Sacrament is exposed, and on the day of reposition after the reposition has taken place. Note: See page 107 regarding ablutions after first and second Mass. II. The Low Mass A. DETAILED EXPOSITION OF CEREMONIES 1. PREPARATION Before saying Mass a priest should spend some time in prayer, as is briefly prescribed by the Code in canon 810: “The priest should not neglect to prepare himself by devout prayer for the offering of the Eucharistic Sacrifice.” Thereupon he opens the missal, finds the Mass, and puts the markers in their proper places unless this has been done previ­ ously. lie then washes his hands while reciting the prayer Da, Domine, virtutem, etc. Next he prepares the chalice as follows : First he places the purificator upon it, then the paten, on the paten the host after he has removed from it any loose particles, above the host the pall, upon this the veil, and finally the burse containing the corporal. Note 1: He must not place any profane article, such as a handkerchief, spectacles, etc., on top of the burse and thus carry it to the altar (I)ccr. 2118). The tabernacle key is excepted. 2. The veil of the chalice is usually not large enough to cover the chalice completely. Hence it should be so placed that the front of the chalice is entirely covered. 3. The corporal should always be folded as follows: The front part should first be folded over the middle part, then the back part over both, the right side over the middle, the left over both. The corporal thus folded is placed in the burse so that the open side corresponds to the opening of the burse. 72 THE LOW MASS 4. If the priest receives the covered chalice from another who has just said Mass, he need not remove everything from the chalice. He simply lifts the paten, places the purificator upon the chalice, then the host on the paten (this may be done first) in such a way that the image on the host faces away from him. The open side of the burse is toward the priest. 5. If a little spoon is used at the Offertory, it may either be brought to the altar by the sacristan and remain on the altar at the side of the Lavabo card while Mass is being said, or the priest may carry it in the chalice to the altar. In this latter case, to protect the gilding, he places it upon the purificator after he has pressed the latter down into the cup of the chalice. At the Offertory he places the spoon next to the chalice at the Epistle side of the altar; after com­ munion, while covering the chalice, he puts it into the cup of the chalice as was done before in the sacristy. Wearing the long cassock prescribed by the Mis­ sal and Canon Law, the priest now vests for Mass, meanwhile reciting the proper prayers. He takes the amice at both ends, kisses the cross upon it, lays it first upon the back of his head and then upon his neck, tucks it in all around the collar, and, cross­ ing the strings upon his back, ties them in front. Next he takes the alb (properly prepared) and (without kissing it) places it over his head; or, with hands joined, he receives it over his bowed head, puts his right arm through the right sleeve, his left arm through the left sleeve, and then arranges the alb in such a way that his cassock is evenly and neatly covered by it. He then receives the cincture in both hands at the back of his waist and, with the left hand holding the looped end, which should be much shorter than the part received by the right hand, he firmly brings the cincture round to the front, ties it, and thus fastens the alb. The priest next takes the maniple, kisses the cross CEREMONIES IN DETAIL on it, and places it on his left arm below the elbow. Having kissed the cross at the top of the stole, he places the stole about his neck, crosses the right end over the left, and fastens it thus crossed in front by drawing the ends of the cord over the right and left parts of the stole and then under the cincture. Bishops and abbots do not cross the stole. Finally the priest receives the chasuble and fas­ tens it, if there are strings attached to it, in the same way as he did the amice. He now puts on his biretta, takes the chalice with his left hand at the knob, places his right hand flat on top of the burse, and bows to the cross or picture in the sacristy (and to any near-by priest if such be the custom). 2. GOING TO THE ALTAR The priest proceeds to the altar with eyes cast down, with becoming slowness, and erect. He car­ ries the chalice raised in such a way before his breast that the elbow of his left arm forms a right angle. Passing the high altar, he makes a reverence without removing his biretta (if the Blessed Sac­ rament is present in the tabernacle, he genuflects; if not, he bows his head profoundly). If the sacristy is located behind the altar so that one may ap­ proach from either side, the priest should come out at the gospel side and return by the epistle side (Deer. 3029 ad 12). Note: If a priest is to say Mass while the Blessed Sacra­ ment is exposed on a near-by altar, the following rules are to be observed : 1. Sacerdos celebraturus, transiens ante SS. Sacramen· 74 THE LOW MASS tum publicae venerationi expositum, genuflectat prius (utro­ que genu), deinde detegat caput, inclinet, cooperiat caput, surgat (according to Director. Cleri Rom., 1890). Hence he is not to carry his biretta on the chalice all the way to the altar. 2. If a priest should pass by an altar at which the Con­ secration is just taking place, he kneels upon both knees and remains in that position until after the elevation of the chalice (Rit. cel., II, 1 ). The same rule is to be followed in case Benediction with the Blessed Sacrament is just being given. If Holy Communion is being distributed and the words Ëcce Agnus Dei are being said, he should remain kneeling until after the triple Domine, non sum dignus has been said; if Holy Communion is actually being distributed, he merely kneels down on both knees, removes his biretta, bows, replaces his biretta, rises, and continues on his way. 3. I f the Blessed Sacrament has been brought back to the altar after the distribution of Holy Communion, it is no longer considered as exposed. The same holds for Mass be­ tween the Consecration and Communion. Hence in such cases the priest passing by makes a simple genuflection. On pass­ ing side altars at which Mass is being said, the priest should pay no particular attention to them; but if he actually notices that the celebrant is between the Consecration and Communion, he should make the simple genuflection men­ tioned above (Deer. 4135 ad 2). 3. ARRIVAL AT THE ALTAR Upon arriving at the altar the priest removes his biretta and, if the Blessed Sacrament is present in the tabernacle, genuflects in piano; otherwise he makes a profound bow of the body. He then ascends the altar steps, places the chalice (without bowing) upon the altar towards the Gospel side, takes the burse into his left hand (or both hands), removes the corporal from it with his right hand, and places the burse on the Gospel side next to the center altar card. He now unfolds the corporal entirely, first to the left, then to the right, then the upper portion to the rear, and lastly the underfold to the front. CEREMONIES IN DETAIL 75 This will take care of itself if the corporal has been properly folded and so placed in the burse. The corporal should be somewhat removed from the front edge of the altar. Upon the corporal thus entirely spread out the priest now places the chalice (his left hand grasp­ ing it at the knob, the right hand placed on top upon the veil) so that the side entirely covered by the veil is facing the front. The chalice should not be placed near the edge of the altar, but upon the spot where it will rest after the Offertory. Then the priest, without bowing (the general rule being to bow only when one is passing the middle of the altar or about to descend at the middle), proceeds to the missal on the epistle side, opens it at the In­ troit, returns to the middle, bows his head, and, turn­ ing to his right, descends to the foot of the altar. According to some authors the priest should, out of reverence to the cross, step to the side as he turns to descend; but the Missal says nothing about this and, as regards the Dominus vobiscum and Orate fratres, positively prescribes that he stand in the middle di­ rectly facing the people. Whenever no other posture is prescribed, the hands should be kept joined, i. e., the palms should touch each other, while the fingers should be held straight but united, with the thumbs crossed, the right over the left. The elbows rest lightly against the sides, the forearms inclined slightly upward so that the hands, held upon the breast (not lower or higher), will be inclined upward in a natural posi­ tion at an angle of about twenty degrees. 76 THE LOW MASS 4. THE PRAYERS AT THE FOOT OF THE ALTAR At the foot of the altar, having turned about to his left to face it, the priest makes a profound bow of the body (if the Blessed Sacrament is present, he genuflects on the lowest step of the altar), and then makes the sign of the cross while saying In nomine Patris, etc. The antiphon Introibo and the psalm ludica me follow. At the Gloria Patri a pro­ found bow of the head is made as usual, and at the Adiutorium nostrum, the sign of the cross. Then, making a profound bow of the body, the priest says the Confiteor (“striking” his breast, not merely touching it, at mea culpa). He continues in this bowed posture until the server has finished the Mis­ ereatur and he himself has said Amen. Then he stands erect and after the server’s Confiteor recites the Misereatur and the Indulgentiam (sign of the cross). At the words vobis {vos), fratres and at the Misereatur the priest does not turn to the server (he does so only at solemn Mass to the deacon and sub­ deacon). From the prayer Deus, tu conversus to the final Oremus, included, the priest makes a medium bow of the body. At the Oremus he extends his hands and immediately rejoins them, as will be indicated later on, stands erect, and ascends to the altar while reciting in a low tone the Aufer a nobis, accommo­ dating the recitation of the prayer to his steps so that on reaching the altar table he may immedi­ ately (with a medium bow of the body) begin the prayer Oramus te, Domine. While saying this prayer (as always in similar circumstances) he places his CEREMONIES IN DETAIL joined hands upon tlie altar in such a way that only the extended little fingers touch the front edge of the altar and the rest of the joined and extended fingers (the right thumb being crossed over the left) are supported by the altar table. At the words quorum reliquiae hie sunt he places his hands, not merely his fingers, on the altar on either side of the corporal and kisses the middle of the altar in front of the corporal, stepping back while doing so if this be necessary. Such is generally the manner of kiss­ ing the altar. After the Consecration, however, the thumb and forefinger of each hand remain joined together and the hands, resting on the little fingers, are kept ovei’ the corporal. After kissing the altar the priest stands erect and then, while finishing the prayer, goes to the missal at the epistle side for the Introit (he should turn sharply and proceed with his body at a right angle to the altar). 5. THE INTROIT Facing the missal, the priest, while making the sign of the cross and then joining his hands, begins to read the Introit in a loud voice. (When making the sign of the cross, one should place the left hand upon the breast.) At the Gloria Patri he makes a profound bow of the head to the cross without, how­ ever, raising his eyes. In this bow not only the head, but the upper part of the body also, should be some­ what turned towards the cross. Note: All profound bows of the head at the altar are made in the manner just described, except those made dur- THE LOW MASS ing the Gospel, which are directed to the missal. If, how­ ever, the Blessed Sacrament is exposed, the bows are di­ rected to it. If the name of Jesus or of a Saint occurs at the beginning of the Introit, either the head is not bowed, in order that the priest may make the sign of the cross in an erect position, or one may make the sign of the cross begore beginning to read the Introit (cf. General Rules, After the Introit the priest goes to the middle of the altar, but only after having opened the missal at the oration which is to be said afterwards, in case this occurs in another part of the missal. (One should never leave the missal without having first opened it at the place of the next prayer that is to be said.) 6. THE KYRIE ELEISON AND GLORIA Arrived at the middle of the altar, the priest re­ cites the Kyrie eleison alternately with the server. Then he says the words Gloria in excelsis Deo in a loud voice; at the same time, without raising his eyes, he separates his hands in a straight line the entire width of his breast and lifts them to the height of the shoulders, and at the word Deo he makes a profound bow of the head and reunites his hands before his breast. He continues the recita­ tion of the angelic hymn in an erect posture. At the words Adoramus te, Gratias agimus tibi, Jesu Christe, Suscipe deprecationem nostram, Jesu Christe, he bows his head profoundly each time. (It might be suggested, especially in the Gloria, that the bows begin with uniform readiness at the reci­ tation of the words concerned.) At the words Cum CEREMONIES IN DETAIL Sancto Spiritu the priest makes the sign of the cross. After the Gloria (or if the Gloria is not said, after the Kyrie) the priest, without first joining his hands, kisses the altar (as described above). Then, stand­ ing erect and with his eyes cast down, he turns to the people, opens his hands the entire width of his breast without raising them and without moving his elbows from the body, says Dominus vobiscum in a loud voice, joins his hands again, and goes to the epistle side. 7. THE ORATIONS At the Oremus of the oration the hands are ex­ tended (not beyond the breast) and joined again at the same time that the head is bowed profoundly to the cross. This may be done in such wise that the head is bowed while the hands are extended, or at the moment when the hands are joined again (as is done at the words Per Dominum nostrum Jesum Christum at the end of the oration). This latter method would seem to be more dignified and signifi­ cant. After the Oremus the priest once more extends his hands, holding them with the palms facing each other, and says the oration in a loud voice. (For bows to be made when the name of Jesus or of a Saint occurs, cf. General Rules, p. 3.) If the ora­ tion is concluded with the words per Dominum nostrum J esum Christum, the priest joins his hands at these words, at the same time bowing his head to the cross. If the conclusion is Qui tecum vivit or 80 THE LOW MASS Qui vivis, the hands are not joined until the words in unitate Spiritus Sancti are said. If there is more than one oration, the priest says Oremus only at the beginning of the first and sec­ ond. The conclusion is said only at the end of the first oration and of the last. Note: In the Ember-Day Masses (Wednesday and Satur­ day) and some others, several orations and lessons follow immediately upon the Kyrie eleison. In these cases the priest, after saying the Kyrie, without bowing, immediately re­ turns to the missal, says Oremus (extending his hands and joining them again as usual at the Oremus), then places both hands on the altar (even when the Blessed Sacrament is exposed) and genuflects towards the missal while he says Flectamus genua, rises while the server answers Levate, and says the orations as usual. During the octave of Pente­ cost the Flectamus genua is omitted and after Oremus the orations are said. After each Lesson (Epistle) the server answers Deo gratias, the only exception being the fifth Les­ son on Ember Saturdays. After these Lessons the priest goes to the middle of the altar, kisses it, turns to the people, says Dominus vobiscum, and continues the Mass as usual. During the octave of Pente­ cost the Gloria is said before the Dominus vobiscum. 8. THE EPISTLE After the orations the priest, holding both hands on the missal, reads the Epistle in a loud voice. At the end he gives the server a sign by turning his head, or extending his hand, or dropping his voice. The server answers Deo gratias, and the priest reads the Gradual, etc., in the same posture as before. If at some passage of the Epistle or at the end of it a genuflection is to be made, the priest removes his hands from the missal, puts them on the altar, genuflects towards the missal, and rises immedi­ ately. CEREMONIES IN DETAIL 81 He then proceeds to the middle, raises his eyes to the cross (for the first time), makes a profound bow of the body, and in this position, without plac­ ing his hands on the altar, says the Munda cor me uni and lube, Domine. Then he goes to the missal, which the server has meanwhile carried to the gos­ pel side. If the priest is obliged to carry the missal himself, he does so before reciting the Munda cor. While passing the middle with the book he bows his head, and after placing the missal in place he re­ turns to the middle and says the Munda cor, etc. After the prayer in the middle he goes to the gospel side. 9. THE GOSPEL The missal is placed at such an angle with the front of the altar that the priest faces the book about in line with the back corner of the altar-table. With hands joined he says Dominus vobiscum in a loud voice. While saying Sequentia sancti Euangelii, etc., he makes the sign of the cross with his thumb on the missal at the beginning of the Gospel, keep­ ing the fingers of the hand joined and extended, and the left hand on the missal (Deer. 2572 ad 11). Then, placing the left hand on his breast, he makes a small sign of the cross with the thumb of his right hand on his forehead, mouth, and breast, and with hands joined reads the sacred text. At the end the server answers Laus tibi, Christe, and the priest raises the missal somewhat and kisses the beginning of the Gospel, saying in a low voice the Per evangelica 82 THE LOW MASS dicta (without A?nen). He then moves the missal near the corporal and goes to the middle. 10. THE CREDO Facing the altar lie says the Credo (if it is to be said). He extends and raises his hands, reuniting them as at the Gloria, and bows his head profoundly at the words in unum Deum, likewise at J esum Christum. At the words Et incarnatus est he be­ gins to genuflect and finishes at homo factus est; hence he should genuflect slowly, and not remain kneeling. At simul adoratur he again bows his head profoundly. At vitam venturi saeculi he makes the sign of the cross. Then, without joining his hands, he kisses the altar, stands erect, and turning around to the people, says Dominus vol) is cum in a loud voice; and turning to the left, he refaces the altar. Then, extending and immediately joining his hands and bowing his head, he says Oremus and reads the Offertory (with hands joined). 11. THE OFFERTORY After reciting the Offertory the priest uncovers the chalice with both hands, laying the veil neatly folded to the right of the corporal. Then with his right hand he places the chalice in front of the veil while his left hand rests on the altar outside the corporal. He removes the pall, either placing it on the veil or letting it rest against the back of the altar with its lower edge on the corporal or near it. Then with his right hand he lifts from the chalice the paten with the host and places his left hand co For the method of intonation, cf. Musical Appendix, p. 423 THE ASSISTANT PRIEST 191 10. THE ASSISTANT PRIEST According to Canon Law (Can. 812), only bishops and prelates (cum usu pontificalium), by reason of their dignity or the solemnity of the occasion, are allowed to have a presbyter assistens. Custom sometimes allows this to other priests (as in the case of the first solemn Mass of a newly ordained priest: Dccr. 3504 ad 2; cf. p. 418). For such eases the functions of the presbyter assistens are briefly given here. The D. and S. may observe what changes are to be made in their offices from the note below. In general, the assistant priest assists chiefly at the missal, never at the presentation of the incense. In particular: a. Vested in surplice, amice, and cope (where the custom obtains; Deer. 35G4 ad 2), the A.P. approaches the altar at the C.’s left (Deer. 4018 ad 2), bowing to the choir as occasion demands; arrived at the foot of the altar, he stands at the C.’s right and receives the latter’s biretta ( Dccr. 4018 ad 2 ). b. During the prayers at the foot of the altar he remains at the C.’s right, answering the prayers, while the D. and S. stands at the C.’s left (Dccr. 4018 ad 2). c. He ascends to the altar with the C. and proceeds at once to the missal, where he remains during the presentation of the incense. d. During the incensing of the altar the A.P. removes the missal from the altar, returning it after the epistle side has been incensed. e. He stands at the D.’s right, bowing with him, while the C. is incensed and then returns to the C.’s side, where he points out the Introit in the missal. He answers the Kyrie with the D. and S. f. At the Gloria he stands at the right of the D. He pro­ ceeds to the sedilia at the C.’s left, but he sits either at the right of the 1). or at the left of the S. (in some localities he sits on the gospel side), /kt the end of the sung Gloria he goes to the middle of the altar at the C.’s right, bows to the choir, and genuflects with him. The D. and S. are at the C.’s left. This is the procedure whenever the Sacred Ministers sit. g. The A.P. now goes again to the epistle side and, stand­ ing on the step at the C.’s right, points out the Orations and the Epistle, turning the pages when required. He answers Deo gratias at the end of the Epistle and, after the C. has blessed the S., carries the missal to the gospel side. He stands at the missal between the C. and S. while the C. reads the Gospel, and answers Laus tibi, Christe at the end. h. W hile incense is being presented and the Gospel is 192 THE SOLEMN MASS being sung, he may remain on the step at the gospel side. If he prefers, he may go at once to the epistle side when the C. has finished reading the Gospel and stand there on the step during the presentation of the incense. When the D. commences the Gospel, he turns with the C. to face the D., standing at the C.’s left. He remains in this position while the C. is being incensed. i. At the Credo he acts in the same manner as he did at the Gloria. While the D. carries the burse to the altar, he remains sitting {Deer. 4018 ad 5). After genuflecting at the foot of the altar at the end of the sung Credo, he goes be­ hind the C. as they go up the altar so as to be at the C.’s left at the missal. Here he remains. j. When the altar is incensed, the A.P. removes the missal, remaining beside it after he has replaced it on the altar. He himself is incensed by the D. with two double swings immediately after the latter has incensed the C. {Deer. 4018 ad 6). k. After the I), has incensed him, he remains on the plat­ form at the C.’s left until after the Agnus Dei, turning the pages of the missal as required and making all genuflections with the C. He should take care, however, to make room for the S. at the Sanctus and Agnus Dei, and to kneel down during the Consecration some distance removed from the C. l. After the Agnus Dei, genuflecting in termino a quo, he repairs to the right of the C., where lie kneels; then he re­ ceives the Pax just as the D. usually does and gives it to the latter, who is standing on the step. After genuflecting again, he goes to give the Pax to the choir and then returns to the missal (or, if there is no choir, he returns immediately to the missal ). m. If Holy Communion is distributed during the Mass, the A.P. goes to the platform at the gospel corner when the D. opens the tabernacle, and remains there kneeling until after the tabernacle is again closed. Then he returns to the missal. n. After the ablutions he carries the missal to the epistle side and assists the C. while he reads the Communion and Postcommunions, pointing out the place and turning the pages as required. He closes the missal at the end unless there is a last Gospel to be read from it. o. When the D. has sung the Ite, Missa est, the A.P. goes to the gospel side (carrying the missal if it is needed) and, facing the epistle side, kneels at the edge of the platform for the blessing. He then stands at the left of the C. and assists at the last Gospel. p. After the last Gospel he goes to the C.’s right, de­ scends to the foot of the altar with him, genuflects, presents THE CELEBRANT 193 the biretta to him, bows with him to the choir, and at his left accompanies him to the sacristy. Note. Besides the changes required by the above observa­ tions, the D. and S. will note the following: 1. They do not assist the C. at the book. 2. At the first and last Gospels the S. does not stand between the C. and the A.P., but a little back of this position. 11. THE CELEBRANT Preliminary Remarks: Concerning the voice, three tones are distinguished (Miss.) : a. vox sonora = cantus; b. vox submissa = quae a ministris audiri possit (This embraces all the prayers recited in the low Mass with clara aut mediocri voce, except the bless­ ing at the end of the Mass, concerning which cf. be­ low, p. 206, note) ; c. vox secreta, as used elsewhere in the Mass. In the Sacristy. Wherever customary, before go­ ing to the sanctuary, the C. puts incense into the censer in precisely the same manner as at the In­ troit, taking off his biretta before doing so (General Rules, p. 1) ; then with the usual ceremonies (tak­ ing holy water if the custom prevails, and bowing to the choir with the D. and S. as described for the S. ; cf. p. 160) the C. and ministers go to the altar, where the C. genuflects if the Blessed Sacrament is in the tabernacle; otherwise he makes an inclinatio corporis and begins Mass at once. For Asperges, cf. p. 219. The Confiteor. At the words vobis (vos), fratres the C., without taking an upright position, turns some­ what first to the D. and then to the S. (Cacr. Ep.). 194 THE SOLEMN MASS The Incensing. After kissing the altar 1 the C. steps back towards the gospel side, receives the spoon from the D. (who kisses first the spoon and then the hand of the C.), puts incense into the censer thrice (his left hand upon his breast), saying in a inodorate tone of voice: Ab illo benedicaris—in cujus honore—cremaberis. Amen. Then he returns the spoon, joins his hands, and, without saying any­ thing, blesses the incense; in the meantime he places his left hand upon the altar (Rit. cel., Ill, 5). Thereupon he turns to the altar, receives the censer from the D., takes hold of the ring at the top of the chain with his left hand, and with his right (preferably with the first three fingers—Mr.) quite lotv holds the other extremity of the chain. During the incensation at the Introit no prayers are to be said. The following is the method of incensing: The C. first genuflects (this is always the case when the Blessed Sacrament is present in the tabernacle; if the Blessed Sacrament is not present he makes an inclinatio profunda capitis to the cross), then with three double swings of the censer he incenses the cross (cf. Model, p. 204. Nos. 1-2-3) and again gen­ uflects. Then remaining in the center, wiïli double swings (Deer. 4057 ad 2) he incenses the relics or images (statues) 2 of the Saints if there are such 1 As the ceremony of incensing is the chief one of the C. in the solemn Mass as such, it is described here in correspond­ ing detail. 2 By the term images (statues) of the Saints it is not in­ tended to signify those painted upon the wall, but those upon the altar between the candlesticks. The following gen­ eral decree is to be noticed: S. imago divini Infantis, nata- THE CELEBRANT 195 on the altar, incensing first those on the gospel side (4-5) with two swings (even if there are more than two reliquaries) and then, after genuflecting, those on the epistle side in precisely the same manner Without genuflecting again, he incenses the altar (if there are no relics on the altar, the incensing of the altar takes place immediately after the genuflec­ tion following the incensing of the cross). The Mis­ sal gives the following directions {Hit. cel., IV, 4) : The C. incenses the altar from the middle of the epistle corner with three equidistant swings in the direction of the three candlesticks1 (8-9-10). At the corner, lowering his hand, he incenses the lower part of that side and then the upper part with two swings (11-12) of the censer (i. e., a single swing for each). Then, turning to the altar and raising his hand, he incenses the front part of the altar-table with three swings (13—14—15) to the middle (three single swings, as the others, which however almost of themselves become semicircular in motion). Having made a genuflection (or a reverence to the cross) in the middle, he incenses the other side of the altar to the gospel corner with three swings (1G-17-18), and likewise the lower and upper parts of the side (19-20) with two swings. Then, standing at the corner (not moving), he elevates the censer lilio tempore, principe loco super altare exposita, est post cruccm thurificanda triplici ductu; eodem prorsus modo quo incensatur crux cum imagine Crucifixi (Deer. 3288). i These three swings are not intended for the candlesticks, but for the ledge on which they rest; hence three swings are always employed, whether the number of candlesticks be larger or smaller (Rit. cel., IV, 5). 196 THE SOLEMN MASS and with three swings incenses the front part of the altar-table (21-22-23) to the middle as he did on the epistle side. Then, lowering his hand but slightly, he incenses the front of the altar with three swings (24-25-26) while he walks from the gospel corner to the middle, and, having made a genuflec­ tion (or a reverence to the cross), he incenses in like manner the epistle side of the front to the corner with three swings (27-28-29). There, having re­ turned the censer to the D., the C. alone is incensed (bowing slightly before and after). The Caer. Ep. (I, c. 23, n. 8) adds the following wise remarks: 1. The C. should maintain a dignified posture during the incensation, avoiding any accompanying movement of the body or head while he swings the censer. 2. He holds the left hand and the upper end of the chain firmly against his breast (only at the genuflection does he place his left hand on the altar); he extends his right hand and arm back and forth with the censer slowly and in a befitting manner and directs the censer to the proper object but avoids thrusting it aloft. 3. In moving back and forth he takes as many steps as there are swings of the censer so that the motion of hands and feet may coincide. The Introit. After the C. has been incensed he turns to the book, reads the Introit in a moderate tone of voice, and alternates with the D. and S. in saying the Kyrie.1 When the choir has almost fin­ ished singing the Kyrie (or even directly after he has recited it), the C. goes to the middle with the D. and S. The Gloria. At the end of the sung Kyrie, the C. i As to what is to be observed while seated during the Kyrie, cf. solemn Requiem Mass, p. 222. THE CELEBRANT 197 intones the Gloria, raising his hands as usual and joining them again at the word Deo, at the same time bowing his head {Miss.}. Then he waits until the D. and S. have come to their position at his side and, together with them (not alternately), says the entire Gloria in a moderate tone of voice. Going to the sedilia, the C. genuflects with the D. and S. (or bows profoundly as the case may be) and proceeds to the sedilia per breviorem.1 If, while still at the altar, a part is being sung which requires a bow (e. g., Adoramus te}, they re­ main standing at the altar and bow. Arrived at the sedilia, the C. faces about in the direction of the D. (so as not to turn his back upon the altar), sits down immediately (before the D. and S. do so), receives his biretta from the D., covers his head, and rests his hands upon his knees. At the appropriate parts of the Gloria {Adoramus te, Gratias agimus tibi—not beyond the last word of these two phrases—Jesu Christe, Suscipe depre­ cationem nostram, Jesu Christe} he takes off his biretta with the D. and S., holds it with his right hand prope genu dexterum (Mr.),2 and bows. Towards the end, say after the last Jcsu Christe, the C. does not put on his biretta again, but pre­ sents it to the D., rises, and goes to the altar per 1 For when and how they proceed per breviorem, cf. p. 162, footnote. 2 In case the choir repeats the parts which require a bow, the C. and ministers bow only the first time they are sung, and again put on their birettas; this holds also in aliis hymnis et precibus quae vel genuflexionem vel capitis in­ clinationem exigunt, e. g., at the Et incarnatus est (Gardellini; Instr. Clem.). 198 THE SOLEMN MASS longiorem. "With the D. and S. he bows to the choir (first to the epistle side and then to the gospel side), genuflects on the lower step (or, if required, bows profoundly), ascends, kisses the altar, turns to the people, and sings Dominus vobiscum. If, however, they do not leave the altar during the Gloria, the C. remains standing with joined hands (AA.) and bows at the proper time. The Orations. The C. then goes to the missal and sings the Orations (he should previously look them over to ascertain where the metrum and flexa are to be placed). The Epistle. After the choir has sung Amen, the C. reads the Epistle and what follows (including the Sequence) in a moderate tone of voice before turning to the S.1 He then lays his hand on the book for the S. to kiss and, without saying anything, blesses the S. (holding his left hand meanwhile on his breast). He then turns to the altar, proceeds at i The C. omits the genuflection when he recites the ver­ side leni, Sancte Spiritus, etc., at Mass on Pentecost Sun­ day or in any solemn Mass in honor of the Holy Ghost, since he is to kneel while the entire verse is sung by the choir (Rubr. gen., XVII, 3). The following method is given by Martinucci (II, c. 32): The C., after blessing the S., goes to the middle and remains standing there; the S. then carries the missal to the gospel side and goes to the left of the C., while the D. goes to the C.’s right. During the Alle­ luia preceding the Veni, Sancte Spiritus the three kneel at the edge of the platform (without bowing) until the entire verse has been sung; then they rise, the C. says the Munda cor as usual, the D. goes again to the epistle side, and the S. goes to the missal at the gospel side. The singers are to be on the alert that the ceremony may be carried out in this manner. A similar method is to be followed at the versicle Adiuva nos during Lent. THE CELEBRANT 199 once to the middle, and says the Manda cor, lube Domine, and Dominus sit, as usual. The Gospel. Then the C. goes to the missal at the gospel side and in a moderate tone says Dominus vobiscum, etc., and reads the Gospel in the custom­ ary manner. At the end he does not say Per euan­ gelica dicta, for the reason that he does not then kiss the missal. If a passage occurs in the Gospel which requires a genuflection (e. g., on Christmas Day or Epiphany), the C. omits the genuflection while reading the Gospel {Deer. 4058 ad 6), since he is to make it afterwards when the Gospel is sung. On the contrary, he never omits the genuflection at the Et incarnatus est, even on Christmas Day or the feast of the Annunciation, although he after­ wards kneels while these words are being sung {Deer. 4281 ad 7). After he has finished reading the Gospel, the C. goes to the middle and puts incense into the censer ; the ceremonies and words are exactly as at the In­ troit. After he has put the incense into the censer, he turns to the altar and waits until the D., after the Munda cor, kneels before him and asks his bless­ ing; the C. then turns to the D. and says distinctly: Dominus sit in corde tuo et in labiis tuis, ut digne et competenter annunties Evangelium suum, in nom­ ine Patris et Filii ψ et Spiritus Sancti. Arnen. (meanwhile holding his left hand upon his breast) ; he then lays his right hand upon the book for the D. to kiss and turns again to the cross. When the D. and S. genuflect below (not pre- 200 THE SOLEMN MASS viously), the C. goes (without bowing) to the epistle side and remains there facing the altar until the D. sings Dominus vobiscum; then he turns to the D. and makes the sign of the cross at the words Sequentia s. Evangelii. As often as the name Jesus occurs, he bows his head profoundly to the cross; he also genuflects to the cross whenever a passage occurs which requires genuflection, and while he does so he lays his hands upon the altar. When at the end of the Gospel the S. carries the book to him, he places both hands upon it as usual, kisses it, and says Per evangelica dicta, etc. The C. is then incensed by the D., making a slight bow be­ fore and after, and slowly returns to the middle of the altar. Note: If there is a sermon, the following is to be ob­ served : a. The C. waits until the D. and S. have taken their places at his side, genuflects with them, and goes to the sedilia. They take oil their birettas while the Gospel is being read.* b. When the preacher makes a reverence to the C., the latter, as well as the D. and S., takes oil his biretta and makes a slight bow to the former. c. If the C. himself preaches, he may do so either at the altar or from the pulpit; in the latter case he removes the chasuble and maniple but wears the biretta (where it is customary ) .2 If there is no sermon, the incensing of the C. is followed immediately by the Credo. 1 And this, too, is done (at least in many places) when­ ever the holy name of Jesus occurs in the sermon. 2 If a bishop is present, the preacher, accompanied by the M. (and carrying the stole according to custom either in his hand or upon his left arm), kneels before the bishop, kisses his ring, says lube domne benedicere (not reveren­ dissime domne), receives his blessing (allowing the bishop to put the stole upon him), rises, and, after making a pro­ found bow to the bishop, goes to the pulpit. THE CELEBRANT 201 At the Credo the C. and ministers observe all that is prescribed for the Gloria. At the sedilia they take off their birettas and bow at J esum Christum, Et incarnatus est, and simul adoratur (during these words only). The C. returns the D.’s bow to him while the latter is carrying the burse to the altar only in those places where the custom prevails. (If they remain at the altar during the Credo of any high Mass, the C. kneels with the D. and S. at the edge of the platform during the sung Et incarnatus est and bows: cf. Rubr. gen., XVII, 3; Deer. 2915 Note: At the sung Et incarnatum est in the three Masses on Christinas Day and the Mass on the feast of the An­ nunciation, it is customary to kneel (and bow the head) on the lower step at the epistle side of the altar. The Offertory. After the C. has kissed the altar, sung the Dominus vobiscum and Orem us and has said the Offertory, he waits with hands joined until the D. presents the paten to him ; then he offers the host and lays the paten on the corporal. Thereupon, his left hand resting on the altar, blessing the water, he says Deus qui, etc., receives the chalice from the D., says the Offerimus tibi with him but in a some­ what louder tone of voice, and allows the D. to cover the chalice while he himself holds the same (follow­ ing this method always). Then he says the prayers In spiritu humilitatis and Veni, sanctificator. /The Incensing. While the Caputs incense into the <4fiser, he may distribute the words in this suitable manner: Per intercessionem beati Michaelis Arch­ an geli—stantis a dextris altaris incensi—et omnium Mi 202 i '· 1 THE SOLEMN MASS electorum suorum (here he returns the spoon and joins his hands)—incensum istud dignetur Dominus bene dicere (during which he lays his left hand upon the altar; then, joining his hands again, he continues) et in odorem suavitatis accipere, per Christum Dominum nostrum. Amen. Ilere the C. turns again to the altar and, receiv­ ing the censer, incenses (according to the Missal and Caer. Ep., I, c. 23) in the following manner: nulla facta tunc cruci reverentia, ter facit signum crusis cum eo (censer) super calicem et hostiam simul in modum cnicis (in the same manner in which the offerings are blessed with the hand) et ter circa calicem et hostiam, sc., bis a dextera ad sinistram et semel a sinistra ad dexteram, dispensans verba in qualibet incensatione hoc modo (cf. Model, p. 203) : in 1 incensatione, Incensum istud; in 2, a te benedictum; in 3, ascendat ad te, Domine; in 4 (the first circular motion from right to left),1 et descendat super nos; in 5 (the second circular mo­ tion from right to left), misericordia ; in 6 (the cir­ cular motion from left to right) ; iua. Then he genuflects (or, as the case may be, bows to the cross) and uses the same method of incensing the altar as before the Introit, except that he adds prayers now, which may be distributed in the fol­ lowing manner, though this distribution is not obligat ory (cf. Model, p. 204) : to the cross : 1) Diriga­ tur, 2) Domine, 3) oratio mea; to the epistle side : 8)i i He commences the incensing from right to left, i. e., towards the gospel side, because the latter is first by excel­ lence. THE CELEBRANT 203 Ordo Incensandi Oblata (Rit. cel., VII, 10) I 3 ω m Z E E BENEDICTUM • 1.11 Γ1 ΠΞ AD TE DOM I N E Id IKS Incensum—2 istud 3 a te—4 benedictum 5 ascendat—6 ad te, Domine et descendat super nos—8 misericordia — 9 tua sicut, 9) incensum, 10) in conspectu tuo; epistle side, below: 11) elevatio, 12) manuum: from the epistle sicle to the middle: 13) mearum, 14) sacrifi- THE SOLEMN MASS Ordo Incensandi Altare (Rit. cel., IV, 4 et 5) Ps. 140, to be recited after the OITertory only: 1 Dirigatur—2 Domine—3 oratio mea 8 sicut—9 incensum—10 in conspectu tuo 11 elevatio—12 manuum 13 mearum—14 sacrificium—15 vespertinum 16 Pone—17 Domine—18 custodiam 19 ori—20 meo .. 21 et ostium—22 circumstantiae—23 labiis meis 24 ut non declinet—25 cor meum—2G in verba malitiae 27 ad excusandas—28 exjcusationcs—29 in peccatis cium, 15) vespertinum ; to the gospel side : 16) Pone, 17) Domine, 18) custodiam ; gospel side, below: 19) on, 20) meo; from the gospel side towards the mid­ dle (C. remains standing at the gospel side) : 21) et ostium, 22) circumstantiae, 23) labiis meis; gospel side front of altar (C. moves towards the middle) : THE CELEBRANT 205 24) ut non declinet 25) cor meum, 26) in verba malitiae; epistle side front of altar: 27) ad excusan­ das, 28) excusationes, 29) in peccatis. (If relics are to be incensed, the words are arranged in a slightly different manner.) The C. then gives the censer to the D. at the epistle side, saying: Accendat in nobis Dominus ignem sui amoris et flammam aeternae caritatis. Amen. Then he is incensed just as before the In­ troit. After the incensing, the C. washes his hands and proceeds as usual with the Mass with these excep­ tions : he sings the Preface and Pater noster, does not as a rule turn the leaves himself, nor cover or uncover the chalice, but merely holds his left hand at the foot of the chalice as a sign for the D. or S. lie is, moreover, to observe the following rubric of the Caer. Ep. (II, e. 8, n. 70) : Chorus prosequitur (Sanctus, etc.) usque ad Benedictus exclusive; quo (cantu) finito, et non prius, elevatur SS. Sacramen­ tum. He will therefore arrange the Memento accord­ ingly, or rather wait a while before the words Qui pridie quam pateretur. The Pax. After the Agnus Dei, which the C. re­ cites with the D. and S., he recites the first prayer (in a somewhat louder tone than usual, that the D. may ascertain when he is to rise), kisses the altar, and, without genuflecting or bowing either before or after, turns to the D. to give the Pax, placing his hands (with thumb and forefinger always closed) upon the D.’s shoulders, and, sinistris genis sibi invicem appropinquantibus (Miss.), says Pax te- 206 THE SOLEMN MASS cum. He allows the D. to bow to him and then pro­ ceeds with the prayers. After the ablutions, which he receives in the mid­ dle of the altar, the C. leaves the chalice there for the S. and says the Communion at the epistle side. Then he returns to the middle, kisses the altar, turns to the people and sings Dominus vobiscum, and, returning to the epistle side, sings the Ora­ tions (Postcommuniones). He returns again to the middle, sings Dominus vobiscum, and remains fac­ ing the people while the D. is singing the Ite, Missa est (Caer. Ep.). If, however, the Benedicamus Domino is to be sung, he turns to the altar immedi­ ately after singing Dominus vobiscum and says the Benedicamus Domino himself in a moderate tone of voice, for the latter words are a prayer; the S. answers Deo gratias. The Blessing. After the D. has sung the Ite, Missa est (or Benedicamus Domino), the C. says the Placeat, gives the blessing as usual clara voce,1 reads the last Gospel, goes to the middle, descends (gen­ erally after bowing) with the D. and S., genuflects (or, as required, makes a low bow of the body), re­ ceives his biretta, and with the D. and S. bows to the choir if they remain (first to the gospel side and i Rit. cel., XII, 7 : In Missa solcmni C. eadem voce et modo, quo in Missis privatis, benediciti populo. Since the blessing is the only part of the Mass which the C. according to the rubrics has to say in a loud or dominant tone of voice, it is evidently understood that the organ is not to be played in the meantime. The C. should therefore wait until the choir has finished singing Deo gratias, and the playing of the organ is to cease immediately after the Deo gratias. The ob­ servance of what is thus prescribed lends far greater dignity and beauty to the ceremony of blessing. CORAM SANCTISSIMO 207 then to the epistle side). While returning to the sacristy he does not take holy water. In the sacristy he bows to the choir (if present), to the cross, and to the D. and S., and unvests.1 ύ B. SOLEMN MASS CORAM SANCTISSIMO 1. RUBRICS a. The Forty Hours’ Adoration Proper. On the first and third days the Missa votiva sollemnis de SS. Sacramento is prescribed; on the second day, the Missa pro pace or some suitable Mass according to the appointment of the bishop ; this is celebrated at a side altar. Former decisions of the S.R.C. concerning these three Masses are superseded by the following “In­ struction regarding the Masses to be said during the Forty Hours’ devotion,” S.R.C., April 27, 1927 : 1) The solemn votive Mass de SS. Sacramento or pro pace is permitted on the same days on which the solemn votive Mass pro re gravi et publica simul causa may be celebrated (Rubr. nov., II, 3 ; cf. above, p. 36). On days on which this Mass is im­ peded, the commemoration of the impeded votive Mass is to be made in the solemn Mass of the day it­ self (even on Holy Saturday: S.R.C., June 8, 1928) and sub una conclusione with the first oration. The oration de SS. Sacramento is to be omitted because of identity of the mystery on the feasts of the Passion, Holy Cross, Holy Redeemer, Sacred Heart, and Precious Blood (Deer. 3924 ad 4). i The table at the end of the book gives a summary of the functions peculiar to the solemn Mass. Wî 208 THE SOLEMN MASS 2) Tn the solemn votive Mass de SS. Sacra­ mento or pro pace, as well as in the solemn Mass which takes its place on days when this Mass is im­ peded, the only commemorations to be made are those prescribed for the solemn votive Mass pro re gravi et publica simul causa (Rubr. nov., II, 3; V, 3 et 4; cf. above, p. 37). 3) In the solemn votive Mass pro pace and in private Masses which are celebrated during the three days of exposition, the collect de SS. Sacra­ mento is to be added even on the more solemn feasts of the universal Church, but never sub unica con­ clusione with the oration of the day ; it should there­ fore be added after the orations prescribed by the rubrics. This commemoration is omitted when the Mass, or a commemoration made in the Mass, is of the identical mystery of Our Lord (cf. above, p. 36), as well as in Masses said on All Souls’ Day (cf. p. 70). 4) In the solemn votive Mass pro pace the Credo is to be said even on week days (Rubr. nov. VII, 3 ; II, 3 ; Deer. 3922). b. Extra Tempus Orationis XL Horarum. The fol­ lowing regulations were prescribed by the S.R.C., January 11, 1928: 1) The oration de SS. Sacramento must be said in the Mass which immediately precedes the expo­ sition of the Blessed Sacrament pro publica causa, unless the Mass or a commemoration in the Mass is of the identical mystery of Our Lord (cf. above, p. 36). CORAM SANCTISSIMO 2) This commemoration of the Blessed Sacra­ ment is to be made after the orations prescribed by the rubrics but before any collects prescribed by the bishop. If, however, the oration de SS. Sacra­ mento takes the place of the impeded votive Mass de SS. Sacramento granted by Apostolic induit or prescribed by the bishop pro re gravi, it is to be added sub unica conclusione to the first oration of the Mass. 3) The oration de SS. Sacramento must be added in all Masses, whether sung or said (hence also in Masses said at a side altar), in a church in which the Blessed Sacrament is exposed pro publica causa, even on the more solemn feasts of the uni­ versal Church. If, however, the Mass or a commem­ oration in the Mass be of an identical mystery of Our Lord, the commemoration de SS. Sacramento will not be made. Note: As regards the so-called Perpetual Adoration and the solemn exposition during Shrovetide, besides the rules given above, the respective diocesan regulations as well as induits are to be observed. 2. CEREMONIES i a. General Directions for the C., D., and S.: 1) All the reverences to the choir (except when the D. incenses them), as well as the kissing i Since the Missal and Caer. Ep. offer very little about the Mass coram SS. exposito, various differences will be found among rubricists as regards detail (cf. especially Gardellini, Comment, in Instr. Clem., Deer. IV, 30, n. 7 sq.j also Kunz). THE SOLEMN MASS of the biretta and of the various objects concerned in the presentation of the incense and censer, are omitted ; the others remain. 2) If the Blessed Sacrament is already ex­ posed, all remove their birettas as soon as they ap­ pear in conspectu SS. 3) As regards genuflections, particular atten­ tion is to be paid to the rules on p. 158. 4) At the incensing : a) Before putting in the incense and bless­ ing the D. previously to the singing of the Gospel, the C., without genuflecting (Deer. 4194 ad 5), steps aside from the middle of the altar (his back towards the gospel side). b) There is no genuflection after putting in the incense; rather (at the incensation before the Introit) and C., with the D. and S., going directly to the edge of the platform, kneels there to incense the Blessed Sacrament.1 (They should take care not to turn their back to the Blessed Sacrament in go­ ing to the edge of the platform ; hence they descend a little to one side.) Only now, while kneeling, does the D. present the censer to the C. Before the in· censing of the altar a genuflection is made on the platform as usual. The cross is not to be incensed, even if left upon the altar. c) At the Offertory the incensing of the oblata follows after incense is put into the censer; the C. turns to the altar without genuflecting, in­ censes the oblata, kneels (without a previous genu1 During the incensation of the Blessed Sacrament all the ministers kneel (Instr. Clem., loco cit.), but the choir need not do so (Dccr. 4243 ad 4). CORAM SANCTISSIMO 211 flection) at the edge of the platform, and incenses the Blessed Sacrament ; then a genuflection is made on the platform and the altar is incensed as before the Introit. d) For his own incensation the C., after in­ censing the front of the altar at the epistle side, gives the censer to the D., descends the steps in planum, turns around to his left in the direction of the people (in order to avoid turning his back to the Blessed Sacrament), and is incensed by the D. Then he washes his hands in the same position and, turning to his right, ascends the steps to the plat­ form. e) Relics should not be on the altar during the exposition of the Blessed Sacrament; if they happen to be there, they should not be incensed. 5) It is befitting out of respect to the Blessed Sacrament not to sit during the Gloria and Credo; if, however, the length of the ceremonies makes this necessary, at least the head should be uncovered as a token of reverence (Caer. Ep., II, c. 33, n. 33). 6) If the C., D., and S. remain at the altar dur­ ing the Credo, they kneel (without first genuflect­ ing) at the edge of the platform while the Et in­ carnatus est is being sung by the choir ; then they rise and, without genuflecting anew, resume their former position. 7) If the Blessed Sacrament remains exposed after Mass, the C., D., and S. at the end of Mass genuflect in plano utroque genu and bow, then go to the sacristy, putting on the biretta only when no longer in conspectu SS. 212 THE SOLEMN MASS b. Special Directions for the Celebrant: € rd 1) The C. will first of all bear in mind this rule (even in a Missa privata coram SS. exposito) : Whenever he goes to the middle of the altar, the first thing he does is to genuflect ; it is also the last thing he does before leaving the middle. 2) During the Gospel he takes the same posi­ tion as usual; but a bow occurring at the name of Jesus, as well as the genuflections, is made to the Blessed Sacrament. 3) Since the C. docs not have to leave the mid­ dle of the altar for the ablution at any ordinary solemn Mass, he remains in the middle and, without previously genuflecting, allows the S. to pour the wine and water over his fingers. (The case is dif­ ferent in a simple Missa cantata or privata: cf. Mcmor. Rit., tit. IV, c. 2, § 1, n. 19.) 4) When after the Communion and Postcom­ munion the C. goes to the middle of the altar, he first genuflects and then turns round without genu­ flecting a second time ; so, too, on similar occasions (cf. Memor. Rit., loco cit.). 5) At the blessing at the end of Mass, the C. kisses the altar, raises his eyes and hands, and says Benedicat vos omnipotens Deus; then, instead of bowing at the word Deus, he genuflects, turns to the people (stepping aside from the middle, consider­ ably more so than at the Dominus volyiscum), gives the blessing, turns to the Blessed Sacrament (with­ out, however, going back to the middle or genuflect­ ing), and immediately takes his usual position for CORAM SANCTISSIMO 213 the last Gospel. At the beginning of the latter he does not make the sign of the cross on the altar, but on himself only, as the Missal directs; or, ac­ cording to the Memor. Rit., he signs both himself and the altar with the sign of the cross. c. Special Directions for the Deacon: 1) In carrying the book or burse to the altar the D. genuflects on the lowest step only, not on the platform before placing the book or burse on the altar {Deer. 4027). 2) After reciting the Munda cor at the edge of the platform the D., without genuflecting, takes the book and kneels before the C., who in the mean­ time has moved nearer the gospel side; after re­ ceiving the blessing the D. rises, genuflects, and descends to the right of the S. 3) During the incensing of the oblata at the Offertory he does not move the chalice. 4) The D. genuflects before and after being in­ censed; also before and after singing the Ite, Missa est. 5) The D. makes a genuflection in utroque ter­ mino while carrying the book after the ablution (cf. rule, p. 158, note). d. Special Directions for the Subdeacon: 1) When the S. takes the book to the C. after the singing of the Gospel, he does not genuflect while passing before the Blessed Sacrament; nor does he do so on leaving the C., but performs his part just as at the ordinary solemn Mass (cf. p. 166). .T rz-' 214 THE SOLEMN MASS 2) When he carries the chalice to the altar, he genuflects below (at the epistle side on the lower step), but not on the platform ; before descending to the middle with the paten, however, he genuflects on the platform and not below {Deer. 4194 ad 6). 3) During the incensing at the Offertory he does not genuflect with the C. and D., nor does he kneel next to the C. while the latter is incensing the Blessed Sacrament, sed stat immobilis {Deer. 2474). 4) The S. genuflects before and after being in­ censed, because he steps slightly away from the mid­ dle. There is no genuflection before the Pax. Before the S. removes the chalice after the ablution, he genuflects, takes the chalice from the altar, descends the steps, genuflects again in the middle, and car­ ries the chalice to the credence table; then he re­ turns and, without genuflecting, stands back of the D. in the position usual for the Orations {Deer. 4172 ad 4). APPENDIX DIRECTIONS REGARDING THE EXPOSITION OF THE BLESSED SACRAMENT 1. It is permissable to decorate the thronus SS. with a background of red if this aids in setting off the monstrance with the Blessed Sacrament. For, although (according to the Instr. Clem., § 5) it is desirable to have a baldachin of white upon the throne, ne tamen censeas album colorem ita prae­ scribi, ut non liceat alio ornatu tabernaculum seu thronum vestiri . . . dummodo nil sit quod non DIRECTIONS FOR EXPOSITION 215 conveniat Sacramento, tuto poterit adhiberi (Gardellini; Ephem. Liturg., 1902, 164). 2. As regards the number of candles at the pub­ lic exposition of the Blessed Sacrament, twelve white wax candles (both daj and night) are con­ sidered the minimum (cf. Ephem. Liturg., XIX, 694). Quantum potes, tantum aude! Whether or not, under certain circumstances, six are sufficient is for the Ordinary to decide {Deer. 4257 ad 4). This number does suffice if the greater or at least a considerable part of the candle is pure wax. Only the Paschal candle, and the candle used for im­ mersion at the blessing of the baptismal water, and those used at Mass, must be, at least for the major part, composed of genuine wax {Deer. 4147). It is not permissible to place stearin candles amongst the wax candles on the altar, though they may be ar­ ranged next to the altar {Deer. 4257 ad 5). 3. The Blessed Sacrament may be publicly ex­ posed without the singing of a hymn, but never without being incensed. The incensation must take place twice: once immediately after exposing (be­ fore the various hymns and prayers), and again towards the end at the Genitori, etc., even if be­ tween the time of exposition and the Tantum ergo no prayers have been introduced. In this last case incense is put in the censer but once. It is an in­ variable rule of the Boman rite to recite or sing the Tantum ergo, etc., with the oratio de SS., before the reposition; hence not the Tantum ergo at the exposition and the Genitori, etc at the reposition {Deer. 4202 ad 1 ; 4213 ad 2). 216 THE SOLEMN MASS 4. Concerning Requiem Masses during the ex­ position of the Blessed Sacrament, cf. p. 56. 5. According to eminent authorities (e. g., Gardellini, Caval., and the S.R.C.), even several Masses are occasionally allowed at the altar of exposition, e. g., if such is the long-established custom, or if the purport of the prohibition would otherwise be frustrated, i. e., if the Mass at a side altar were to withdraw the attention of the faithful from the Blessed Sacrament exposed, or in other similar cases (cf. Deer. 3124; 3728 ad 2). 6. Although the giving of Holy Communion at the altar of exposition is in general to be avoided that the adoration of the Blessed Sacrament may not be interfered with, and although the S.R.C. has repeatedly thus decreed, there are cases in which undoubtedly it may be allowed, e. g., in a church where there is but one altar, or if the altar of ex­ position and that containing the tabernacle hap­ pen to be the high altar, in which case therefore Holy Communion cannot be given to a large num­ ber of communicants at a side altar without incon­ venience and distractions. Accordingly it seems per­ fectly legitimate for a larger community to receive Holy Communion at the altar of exposition; on the other hand it is not proper for only a few to receive at the altar of exposition when they might do so at a side altar (cf. Deer. 3728 ad 2; also Ephcm. Liturg., 1894, 200). 7. Electric light (or gas light), according to the decision of the S.R.C. in a decree containing all previous decisions {Deer. 4322), may not be used THE MISSA CANTATA 217 with the wax candles on the altars or be substituted for the candles or lamps prescribed before the Blessed Sacrament or the relics of Saints. In other parts of the church and in other cases it may be used according to the approval of the Ordinary; indeed, in all circumstances, a zealous regard for the sacredness of the surroundings and the dignity of the liturgy should be most earnestly maintained. It is furthermore prohibited to place electric lights within the niche in which the Blessed Sacrament is exposed, thereby to render the Sacred Host more visible to the faithful. 8, In devotions before the Blessed Sacrament ex­ posed hymns and prayers in the vernacular are al­ lowed. 9. There is no general obligation to veil the altar­ picture or statue at every exposition of the Blessed Sacrament (Jakob, Die Kunst im Dienste der Kirche, 154). C. MISSA CANTATA The Missa cantata is distinguished from the Missa privata in the following respects : 1. There may be four or six lighted candles on the altar. 2. The chalice may be placed on the altar, and the book opened, before Mass ; this may be done oc­ casionally at low Masses, e. g., the parochial low Mass on Sunday. 3. The Kyrie may be said at the middle of the altar or while the C. is still at the epistle side. 218 THE SOLEMN MASS 4. The C. chants whatever the D. is accustomed to chant in a solemn Mass and which in a low Mass he merely recites. The three kinds of tones are the same as in the solemn Mass (p. 193). The blessing at the end of Mass is given in a loud tone of voice and hence only after the Deo (jratios has been entirely sung. 5. The C. may proceed to the sechlia on all oc­ casions indicated in the solemn Mass {Deer. 3026). 6. The Epistle is sung by a lector in surplice or by the C. himself. It suffices, however, in the ab­ sence of a lector, that the C. read it without chant {Deer. 3350). 7. For the Credo, cf. above, p. 201. 8. The use of incense is prohibited except where long-established custom or a special induit sanc­ tions it. Where it is allowed, the incensing is per­ formed in the same manner as at a solemn Mass and with the same prayers. Note, however, that at the Gospel : a. incense is put into the censer before the Munda cor; b. the missal is incensed as usual ; c. after the Gospel has been sung, the C. is in­ censed on the gospel side of the altar (the missal at his right). Note: By reason of their quinquennial faculties (V, 9), the bishops may “permit the use of incense in a Jftssa cantata celebrated without deacon or subdeacon.” 9. Several acolytes may serve at the Mass (cf. p. 159, footnote). 10. The prohibition against singing several THE ASPERGES 219 Masses of the same feast in the same church refers merely to those places where choir service is ob­ ligatory {Deer. 3921). Concerning the commemora­ tions when several Masses are sung, cf. p. 13. D. THE ASPERGES 1. The Blessing (cf. Miss., post Missas Defunc­ torum; Rit. Rom., Benedictiones). The C., in alb and stole (not the maniple) of the color of the day, blesses the water in the sacristy before Mass. If the blessing occurs at another time or is performed by another priest, the one who blesses the water is to wear a surplice and a violet stole. Several vessels of water may be blessed at the same time, but salt must be put into each. 2. The Aspersion is prescribed for Sundays only at the Missa conventualis sollemnis et cantata {Deer. 4051 ad 1). Custom or some diocesan regulations may require it oftener. It is not omitted while the Blessed Sacrament is exposed. Only the C. is to perform the ceremony {Miss.; Caer. Ep.; Decreta). The C. wears a cope of the color of the day; if this is not available, he wears only the alb and stole (never the chasuble or maniple). If the D. and S. accompany the C., they do not wear the maniple. After bowing to the choir (if they are present) and genuflecting at the altar, the C. kneels, receives the aspergill from the D. {oscula), and, while kneel­ ing, intones the Asperges me {Vidi aquam) and thrice sprinkles the front of the altar (in the mid­ dle, to the gospel side, and to the epistle side). 220 THE SOLEMN MASS Wherever it is customary, instead of sprinkling the front of the altar, he may sprinkle the platform. (During exposition of the Blessed Sacrament the sprinkling of the altar is omitted : Deer. 3639 ad ) Then he sprinkles himself, rises, and sprinkles 2. the still kneeling D. and S. (who bow, make the sign of the cross, and then rise). The three then genuflect in piano, and the accompanied by the D., S., and T. (and the M. where this is the custom), sprinkles the choir on either side and then the people.1 During the aspersion the C. recites (in a moderate tone with the D. and S.) the rest of the antiphon, the first verse of the psalm Miserere (during the Paschal season, Confitemini), the Gloria Patri (the latter being omitted on Passion Sunday and Palm Sunday), and again the antiphon. When they return to the altar, they genuflect in piano and all stand while the C. sings the versicle (minor third) and oration (tone of versicle because of the short conclusion). They then genuflect super gradum and go to the sedilia. The C. takes off the cope and puts on the maniple and chasuble, the D. and S. likewise putting on the maniple. Then, leav­ ing their birettas at the sedilia, they go to the altar, bowing to the choir as they proceed, genuflect super gradum, and the C. commences Mass. 1 The faithful are sprinkled either from the entrance of the choir or sanctuary (Deer. 3621 ad 4), in which case the action of sprinkling occurs first in the middle, then to the left, and then to the right of the C.; or (usually) while the C. proceeds through the body of the church (servandam consuetudinem: Deer. 3114 ad 2). IV. The Solemn Requiem Mass A. PREPARATIONS In accord with the Caer. Ep., there are no flowers on the altar but only the cross and four or six candlesticks with yellow candles (unless white ones are customary) ; no coverings on the altar-steps or in the choir ; a black carpet on the platform only ; a white cloth, shorter than usual, spread upon the credence table; thereon, whatever is usually neces­ sary for solemn Mass; near-by, in case the absolu­ tion follows the Mass, the processional cross. B. PRELIMINARY REMARKS 1. The Orations are sung in the tonus ferialis. 2. The incensing takes place only at the Offer­ tory and Consecration, and this in the usual man­ ner, i. e., with the respective prayers and benedictio incensi, but no person except the C. is incensed (if a bishop assists, he is incensed after the C.). 3. In the presentation of objects the oscida are omitted (Miss.) ; so too the respective blessings of D. and S. ; also the Pax. 4. It is permissible to sit during the Kyrie and Pies irae. 221 c x - 222 THE SOLEMN REQUIEM MASS C. THE FUNCTIONS IN DETAIL 1. After the Confiteor there is no incensing; the D. and S. take their proper positions behind each other and immediately proceed with the C. to the epistle side. 2. During the Kyrie, if they go to the sedilia, and this may be advisable since there is sufficient time in a Mass of this kind and it adds to the solemnity of the ceremonies, the C., D., and S., without mak­ ing any reverence to the cross (cf. Mem. Rit., tit. V, c. 2, §2), proceed from the book directly to the sedilia, the S. first, then the D., and lastly the C. While the last Kyrie is being sung, they return per longiorem as customary in a solemn Mass after the Gloria. 3. After the Epistle has been sung by the S., the latter genuflects as usual, but returns the book im­ mediately to the M. or Ac. and takes his position near the D. as at the Introit. 4. During the Dies irae the C., D., and S. may go to the sedilia either before or after the C. has read the Gospel (the first method according to Mr., Baldeschi, et al.; the latter according to Mer., Falise, et al.). Hence the following three cases are distin­ guished : a. If they remain at the altar during the Dies irae, the C., after reciting the latter, goes to the middle, says the Munda cor (without the lube, Domine), and then reads the Gospel, the S. having in the meantime carried the book as usual. The D. carries the book of gospels to the altar as customary FUNCTIONS IN DETAIL 223 and remains standing there. The C. returns to the middle of the altar after finishing the Gospel; the S. follows him, moving the book towards the mid­ dle; the three remain standing there and bow when the name of Jesus is sung in the Dies irae. At the words Oro supplex the D. kneels at the edge of the platform and says the Munda cor (capite inclinato), while the S. descends to the foot of the altar. Then the D. rises, takes the book, makes a reverence to the C., and (without asking the latter’s blessing) descends to the side of the S. The rest follows as usual in the chanting of the Gospel. b. If they go to the sedilia before the C. reads the Gospel, the C., D., and S. proceed thither from the epistle side, as at the Kyrie. At the name of Jesus in the words Recordare, J esu pie, they take off the biretta and boAv. At the words Oro supplex (or at the previous ones, Inter ones) they rise and proceed to the middle of the altar. While the C. is saying the Munda cor (without the lube, Domine), the D. proceeds per breviorem to the epistle side to the place he usually occupies before the Gospel at a solemn Mass, while the S. carries the book to the gospel side; while the C. is reading the Gospel, the D. takes the book of gospels to the altar and remains standing there; as soon as the C. has returned to the middle with the S. (who meanwhile has moved the book towards the middle), the D. kneels at the edge of the platform, etc., as mentioned above in a. While the words Pie Jesu Domine are being sung, if not otherwise occupied, they bow. c. If they go to the sedilia after the C. has read 224 THE SOLEMN REQUIEM MASS the Gospel, the following method will be observed : the C. goes to the middle after reciting the Dies irae, says the Munda cor (without the lube, Domine), and reads the Gospel (the S. having in the meantime carried the book as usual) ; the D., as customary, takes the book of gospels to the altar and remains standing there. "When the C. has returned to the middle of the altar with the S. (who has in the meantime moved the book towards the middle), the three genuflect together and go per breviorem (or, as required above, p. 162, note, per longiorem) ad sedilia. They bow at the name of Jesus occurring in the Dies irae. At the words Oro supplex (or previ­ ously at Inter ones) the D. and the S. (per concomit.) rise; the D. goes unaccompanied to the altar and, kneeling on the lowest step, says the Munda cor; then he ascends to the altar for the book and again descends to the foot of the altar. Meanwhile (preferably when the D. rises after saying the Munda cor) the C. rises (handing his biretta to the M. or S.), proceeds per breviorem to the epistle side of the altar, and remains at the epistle side fac­ ing the altar. The S. leaves the sedilia with the C., but goes to the middle of the altar to the left of the D. and genuflects. If the choir has not finished sing­ ing the Dies irae, they remain standing and bow at the name of Jesus in the Pie Jesu, Domine; then all genuflect and proceed to their places for the sing­ ing of the Gospel. 5. At the Gospel the ceremonies are as usual, ex­ cepting that the acolytes do not carry the candle­ sticks and the incensing of the book is omitted FUNCTIONS IN DETAIL 225 Ql/ïss.). At the end of the Gospel the S. closes the book and hands it to the M. or Ac. ; the C. then goes to the middle of the altar; the D. and S. stand be­ hind him and genuflect. 6. Offertory. At the word Oremus the S/ genu­ flects, goes to the credence table, and (not wearing the humeral veil), takes the chalice with the burse to the altar; the D. spreads the corporal (the C. stepping somewhat towards the gospel side) ; the S. takes the veil off the chalice and hands it to the M. or Ac. He does not ask the C. to bless the water, nor does he receive the paten, but descends to the foot of the altar, genuflects on the lowest step, and goes to the left of the C., assisting him at the in­ censing just as he does in the ordinary solemn Mass before the Introit. Afterwards the C. alone is in­ censed. The D. and S. then take the position custo­ mary during the Orations, while the acolytes min­ ister to the C. at the Lavabo. Then the D. and S. proceed to the middle with the C., where both say the Suscipiat (without bowing). In a number of places the D. and S. minister to the C. at the Lavabo (AA.), the S. pouring the water and the D. pre­ senting the finger-towel ; then they assume the posi­ tion customary during the Orations and proceed to the middle of the altar with the C. 7. At the Sanctus the D. and S. go to the side of the C. and bow and make the sign of the cross with him, etc.1i i At the Sanctus of this Mass four torch-bearers at most come into the sanctuary; they remain until after the Com­ munion. 226 THE SOLEMN REQUIEM MASS 8. At the Consecration the D. ’s functions are as usual. But the S., having genuflected on the lowest step after the words quam oblationem (at the same time the D. genuflects in his position), goes to the epistle side, receives the censer, into which the M. or an Ac. (not the S.) has already put incense (Caer. Ep., II, c. 11, n. 8), kneels on the lowest step (ΑΛ.) as soon as the D. kneels in his position, and during each Elevation incenses the Blessed Sacrament with three double swings of the censer (bowing before and after the incensing and not re­ maining inclined the whole time). 9. After the Consecration, without previously genuflecting {Deer. 4027), the S. returns to the mid­ dle, where he genuflects and remains standing. As long as he remains behind the C. and not at the latter’s side, he does not genuflect with him (Gen­ eral Rules for D. and S., p. 158). 10. The Pater Noster. At the words et dimitte nobis the D. alone genuflects and proceeds to the C.’s right. Only at the_Pax .Homini does the S. genu­ flect and go toTiis position at the left of the C. After the Agnus Dei, which the three recite to­ gether (without, however, striking their breasts), the D. and S. change places, genuflecting in termino a quo et ad quern. The Pax is not given. 11. The rest of the Mass follows as usual. Instead of the Ite, Missa est, however, the D., facing the altar, sings Requiescant in pace. The C. recites the same submissa voce and the S. answers Amen (be­ cause it is a prayer). During the last Gospel the D. Funeral rite 227 and S. take the same position as at the ordinary solemn Mass.1 12. If the absolution immediately follows the Mass, the C., D., and S. genuflect in the middle after the last Gospel and proceed per breviorem ad sedilia. There the three take off the maniple; the C., more­ over, takes off the chasuble and puts on the cope. If no black (or violet) cope is available, the C. per­ forms the ceremony wearing the alb ; but lest the D. and S. appear more solemnly vested than the C., they must put aside the dalmatic and tunicella. (This holds in other cases also.) D. THE ABSOLUTION AND THE FUNERAL RITE 1. GENERAL REMARKS a. The absolution is allowed whenever the Re­ quiem Mass is allowed; it is prescribed after the funeral Mass because it belongs to the funeral rite (Deer. 3748 ad 1). Hence, at least after the funeral Mass, the same priest who offered the Mass is to perforin the absolution (only the bishop of the diocese concerned may officiate at the obsequies, even though he has not celebrated Mass: Deer. 3029 ad 10). b. Torches are to be placed around the cata­ falque (or bier) and the candles kept lighted dur-i i The funeral sermon is to be preached before the absolu­ tion at the end of Mass, not after the Gospel (Caer. Ep.t II, c. 11, n. 7). The preacher wears a black cassock but no stole ( Deer. 2888 ). 228 THE SOLEMN REQUIEM MASS ing the entire ceremony {Rit. Rom., tit. VI, c. 3, n. 4). The carrying of candles, an ancient custom, is given special emphasis by the Roman Ritual {ibid., c. 1, n. 10). Floral decorations and proper insignia are permitted. c. The cross faces in the direction the cross-bearer faces ; he should never wear the biretta. d. All the orations, both of the obsequies and Of­ fice, are sung in tono feriali, i. e., recto tono, or in tono feriali ad libitum; hence, too, the orations which (in the obsequies) have a short conclusion {Rit. Rom., ibid., n. 5). Therefore the versicle tone is not used in the rite for the dead (an exception to the general rule: cf. Musical Appendix, p. 423). e. The distinction between ritus absolutionis cor­ pore praesente and corpore absente should be care­ fully noted. The corpse is considered morally pres­ ent when for some important reason it may not be brought to the church or has not been buried beyond two days (cf. above, p. 59, 2; Deer. 3904; 4034 ad 3, moraliter praesens}. 2. ABSOLUTIO CORPORE PRAESENTE Preliminary Remarks: Since we are giving the treat­ ment of the Roman funeral rite in its entirety, various de­ tails that precede and follow the absolutio deservedly find mention here. Attention is directed to the Rit. Rom., ibid., c. 1, n. 4: Totus ordo exsequiarum, quae in probatis libris liturgicis describuntur, persolvatur. Various diocesan rituals contain, over and above the prescriptions of the Roman Ritual, other very appropriate prayers and customs; it is proper to adhere to these. a. The Receiving of the Body. The cross-bearer precedes, followed by the other servers (one with I1 1 FUNERAL RITE 229 holy water), and last of all the C., wearing surplice and stole and, if desirable, the cope. At the house, or wherever the ceremony is performed, the cross­ bearer and acolytes stand at the head of the body, the C. at the foot. The C. removes his biretta and sprinkles the corpse with holy water (first directly ahead of himself, then to the left, and lastly to the right) ; thereupon he says the antiphon Si iniqui­ tates, the psalm De profundis (alternating with those about him), and again Si iniquitates. On the way to the church the body is carried feet foremost. At the entrance of the church the priest says the Subvenite. If the body is that of a lay per­ son or a cleric who is not as yet a priest, it is placed with the feet towards the altar. In the case of a priest, however, the head is in the direction of the altar, the feet towards the church-door. This dif­ ference of position of the corpse is undoubtedly ac­ cording to the Rit. Rom. (ibid., c. 3, n. 4). And thus, too, the catafalque is placed when the body is re­ garded only morally present (Deer. 4034 ad 3). Thereupon the Office of the Dead follow’s, if pos­ sible, and then the Mass ;1 after Mass, the absolu­ tion.i w · i On days on which the funeral Mass is prohibited (Festa Solcrnniora: cf. p. 58), the absolution and funeral rite itself may take place (where it is the custom) at any hour in the afternoon after Vespers, provided there are no other sacred functions taking place at the same time. The body is brought to the church, as usual, and the priest says all the prayers and performs the ceremonies as given in the Ritual (Deer. 4029 ad 4). The church bell may not be tolled as is customary on other days (Deer. 3946). The impeded funeral Mass may be said on the first following free day not similarly impeded (Rubr. nov., Ill, 4; cf. also p. 59, Remarks, 3). 230 THE SOLEMN REQUIEM MASS Note: In the following description the expression body or bier is used instead of catafalque, because it is supposed that the corpse is either physice or moraliter praesens. b. The Absolution.1 After the vestments have been changed at the epistle side, as in the case men­ tioned above after the Requiem Mass, the proces­ sion to the bier is as follows : first the T., and at his right an Ac. with holy water; then the S. (or a server when the ceremony is performed without D. and S.), between two acolytes with torches, carry­ ing the cross; lastly the C., and at his left the D., both wearing birettas (when no D. and S. are pres­ ent, a server takes the place of the D.). If the body is at some distance from the altar and there is suf­ ficient room in the sanctuary, they take their posi­ tion behind one another in front of the middle of the altar, the C. and D. nearest the altar steps. They (excepting the S. and acolytes) genuflect in 2)1 ano before the high altar (the C. makes a profound bow unless the Blessed Sacrament is present). The T. and Ac. with holy Avater then proceed to the epistle side and the S., with the two accompanying acolytes, stands at the head of the body and faces the altar, sufficiently back, however, to allow the C. and D. room at the aspersion and incensation of the body. The C. and D. go directly to the foot of the body and, facing the cross-bearer, take their position somewhat towards the epistle side so as not to have their backs to the altar. H rescript of the S.R.C. (not published in the A.A.S.), addressed to the Bishop of Rochester, forbids the addition to the absolutio ad tumulum of all or parts of the service in the vernacular (cf. The American Ecclesiastical Review, LXXXVI, 64-66). ·- FUNERAL RITE 231 Note: If the absolution is performed for a priest, the officiating clergy accommodate themselves to the position of the body, which now faces away from the altar: the S. with the two acolytes stands between the altar and the body, a little towards the epistle side; the C. and D. and the other ministers at the foot of the bier, facing the altar. When the C. and D. have taken their places, they remove their birettas; the C. says aloud the prayer Non intres. - - _ - - - Two things are to be observed concerning this prayer : it is recited always and only when the body is physice or moraliter praesens; and since it is an excerpt from Holy Writ (Ps. 142), it is never changed, whether the absolution is performed for male or female, or for one or more departed. The choir then sings the Libera; near the end of this the D., making a bow to the C., goes from the latter’s left to his right side and presents the in­ cense without the customary oscula, but saying Benedicite, Pater reverende; the C. says Ab illo benedicaris, etc., and blesses the incense as usual. The choir sings Kyrie eleison, etc. The C. intones the Pater noster (minor third), which is continued secreto by all ; the C. receives the aspergul from the D. or Ac., who then holds the extremity of the cope at the C.’s right. Commencing at the left side of the corpse, i. e., the gospel side (in the case of a priest at the epistle side), the C. sprinkles the body three times: the foot, the middle, and the head. Passing before the cross, he makes a profound bow, the D. (Ac.), however, genuflecting; he then sprinkles the body three times on the epistle side and returns to his former position (genuflecting in the middle if the Blessed Sacrament is present, THE SOLEMN REQUIEM MASS otherwise merely bowing to the altar). Then he re­ ceives the censer and in a similar manner incenses the body with three single swings on each side. (The C. will take care not to halt in the act of aspersion and incensing but continue in a uniform and dig­ nified manner.) If the absolution is performed without D. and S., the C. himself recites the Libera just as he does the preceding prayer Non intres, puts incense into the censer, then says the Kyrie eleison, etc., intones the Pater noster, continues the rest secreto, and, accompanied by an acolyte, proceeds to the aspersion and incensation (Deer. 4034 ad 4). After the incensation the C. sings the versicle and prayer as given in the Ritual, and nothing else ; the body is immediately carried out for burial. Note: If for some reason or other the funeral does not take place after the Mass and absolution, the antiphon In paradisum is omitted now, but never what follows (Rit. Rom. ibid., n. 14) ; but the C. intones the Ego sum, and the choir sings the Benedictus and repeats the antiphon; there­ upon the C. sings the appropriate versicle and oration, etc., although this will be repeated later at the grave. c. Burial Rite. On the way to the grave those who officiate again walk immediately ahead of the body and the antiphon In paradisum is sung (or recited). If the length of the way demands it, ap­ propriate psalms may be added. At the cemetery the cross-bearer and acolytes stand at the head of the grave, the C. at the foot; all remove their birettas. If the grave has to be blessed, the C. recites the appropriate prayer, puts incense into the censer while saying Ab illo benedicaris, and sprinkles with holy water and incenses first the body and then the grave. FUNERAL RITE 233 In case the grave is already blessed, the incensa­ tion is omitted and the aspersion also for the pres­ ent; the C. immediately intones the antiphon Ego sum, the Benedictus is sung (or recited) and the antiphon Ego sum is again sung (or recited) en­ tirely. Then the C. says the Kyrie eleison, etc., and while reciting the Pater noster sprinkles the body in the middle, to his left, and to his right; he then recites the versicle and oration as given in the Ritual. While saying Requiem aeternam, etc., he makes the sign of the cross over the body ; the choir sings (or C. says) Requiescat in pace, Amen; and the C. concludes the ceremony with the prayer Anima ejus et animae omnium, etc., without, how­ ever, again making the sign of the cross. (Accord­ ing to the Roman Rite the body is deposited in the grave only after the C. has departed. In different localities various customs now follow : cf. above, p. 228.) On returning from the grave the C. in a fairly loud voice intones the antiphon Si iniquitates and alternates with those about him in reciting the psalm De profundis; then the antiphon is repeated by all. If they return directly to the church, the psalm and antiphon may be said there. Afterwards (in the sacristy) the C., before un­ vesting, says the prayers demanded by the Ritual, i. e., Kyrie eleison, Pater noster, A porta inferi, Re­ quiescant, Domine exaudi, Dominus vobiscum, the prayer Fidelium, Requiem aeternam, and Requies­ cant in pace. Amen (Rit Rom. ibid., c. 3, n. 15). These prayers must be said even if the burial does not immediately follow the absolutio. I •H 234 THE SOLEMN REQUIEM MASS They are added to the absolutio and the burial rite because the Church in praying for the individ­ ual soul always wishes to commemorate all the faithful departed. 3. ABSOLUTIO CORPORE ABSENTE (die III, etc., in anniversario, etc.) il The position of the catafalque (tumulus), in the case of priests as well as of the laity, is always the same, i. e., the head of the catafalque is always in the direction of the altar, the foot towards the church-door (Kit. Rom., ibid., c. 5, n. 1 et 4). The position of the ministers at the catafalque and the ceremonies are the same as in the case of the obsequies of a lay person1 (cf. above, p. 230). The following should be noted : a. The Non intres is omitted; hence the Libera is said immediately. b. Either the oration Absolve, quaesumus (with the addition of sacerdotis in the case of a priest) is said, or some other appropriate prayer, wTith the short conclusion always. c. After the oration the C. sings Requiem aeter­ nam, etc., making meanwhile the sign of the cross over the catafalque; then the choir (otherwise the C.) sings Requiescat in pace; finally the C. (with­ out the sign of the cross) says Anima ejus et animae omnium, etc. d. All return to the sacristy in the same order i Hence this practical rule may he of service: Except in the case of a priest, corpore praesente (physice vel moraliter), the C. always stands between the altar and the body (or catafalque). I» FUNERAL RITE 235 as they came (the D. at the C.’s left). While re­ turning, the C. says Si iniquitates, etc., with those about him, and the psalm De profundis, and in the sacristy the prayers mentioned above, p. 233. H e. When the absolution is performed for all the faithful departed, the prayers beginning with An­ ima ejus et animae omnium are entirely omitted (e. g., on All Souls’ Day). E. THE FUNERAL RITE OF CHILDREN The entire rite bespeaks rather a festal ceremony II than one of mourning. Hence the C. wears a sur­ plice and white stole even on the last days of Holy Week; the psalms, too, are different, though for the rest the rite is similar to that just described ; at the end of each psalm the Gloria Patri is said (this may be omitted on the last days of Iloly Week). In going to meet the body and on the way to the church, the Ritual is to be adhered to in every de­ tail. In the church (at the foot of the corpse) the antiphon Hic accipiet is recited; also the psalm Domini est, etc., and the oration Omnipotens et mitissime. If the body is taken to the grave directly instead of to the church, the latter oration with the preceding versicles is added immediately to the psalm Laudate, pueri. On the way to the grave or (if at present the body is not taken to the grave) in the church, the antiphon luvenes and the psalm Laudate Dominum de coelis are recited. 236 THE SOLEMN REQUIEM MASS If the grave has not been specially blessed, the C. sprinkles and incenses first the body and then the grave. On the way back to the church (or still in the church if the funeral did not leave the lat­ ter) the antiphon and psalm Benedicite are said on the way to the altar, and the prayer Deus, qui miro ordine at the altar. If a Mass is desired, the following should be ob­ served : 1. The intention is not for the deceased child, but for some other intention designated by the rela­ tives. 2. The Mass is not the Requiem but the Mass of the day or, if on that day private votive Masses are permitted, an appropriate Mass, e. g., that of the Holy Angels (Heer. 3481 ad 2; 3510). Part Two Evening Devotions I. Vespers A. VESTMENTS The C. wears a surplice and a cope of a color proper to the day, and if the Vespers are a cap. de sequenti, the corresponding color. The stole is not usually worn. If, however, Benediction immediately follows Vespers, and a fortiori if Vespers are cele­ brated coram SS. exposito, the stole is required. The assistants usually wear only the surplice and, on solemn occasions, the cope ; however, regard be­ ing had to long-established custom, the S.R.C. has allowed the use of dalmatic and tunic {tunicella). If Benediction follows immediately after Vespers, the assistants may retain the cope; but another priest (or deacon) must expose the Blessed Sacra­ ment, present it to the C., and return it to the tabernacle {Deer. 4179 ad 1). Note: Where choir service is not obligatory, the Vespers sung as the evening devotion of the congregation may be taken from an Office different from that of the day, e. g., that of the Blessed Sacrament or of the Blessed Virgin; those, however, who have to say the Breviary must recite the Vespers of the day privately {Deer. 3624 ad 12). 237 23S EVENING DEVOTIONS B. THE RITE 1. GENERAL DIRECTIONS a. The biretta is taken off and a low bow made at the name of Jesus, at the Gloria Patri, and usu­ ally, too, at the words Sit nomen Domini benedictum in the psalm Laudate pueri. These bows are made to the book while sitting, but to the cross on the altar while standing. b. The Dominus vobiscum is always sung recto tono but clara voce; the Fidelium animae, Dominus det, and Divinum auxilium also recto tono but sub­ missa voce (cf. Vesp. Rom.). 2. PARTICULAR DIRECTIONS a. On arriving at the altar the C. says a short prayer of adoration, holding his biretta in his hand ; then he rises, genuflects super gradum, puts on his biretta, and goes to the sedilia. There he remains standing and, having said the Pater noster and Ave Maria,1 intones the Deus in adiutorium, bows to the cross at the Gloria Patri, and, according to the Vesperale Romanum, intones the first antiphon (but no others ; in many places the singers sing the first antiphon). When the first psalm has been intoned, all sit down and remain seated until the end of the last antiphon. b. Before the Capitulum is sung, the C. rises and does not sit down again (except on a festum dupiez II i This method is followed unless it is customary to say the Pater nostcr and Ate Maria while kneeling at the foot of the altar and to begin the Deus in adiutorium immediately on arriving at the sedilia. » JCXV STU VESPERS 239 during the antiphon before and after the Magnifi­ cat). The C. sings the Capitulum; the Hymn is in­ toned by the C. (in many places this is done by the choir) ; the choir sings the versicles and responses (the C. often intones the versicles) ; the antiphon previous to the Magnificat is intoned by the C. (in many places by the choir). Note: During the first stanza of the Veni Creator and Ave maris stella all kneel, the C. and assistants doing so tn cornu epistolae, without genuflecting before and after. If the C. intones the hymn or antiphon, he kneels after hav­ ing finished the intonation.* All kneel, moreover, during the whole of the stanza 0 crux ave and Tantum ergo until the Genitori (that is, only in case the Blessed Sacrament is exposed). The stanza sung, the C. returns to the sedilia. c. At the beginning of the Magnificat all make the sign of the cross (Caer. Ep., II, c. 1, n. 14). The C. proceeds to the altar with the assistants, genu­ flects in the middle on the lowest step, ascends, kisses the altar, puts incense into the censer, and incenses the altar in precisely the same manner as before the Introit at Mass {Benedicite, Pater rev.; Ab illo, etc.). During the incensation it is customary to recite the Magnificat with the assistants (as far as the Gloria Patri). The C. returns the censer at the epistle side, goes to the middle of the altar, re­ cites the Gloria Patri, and proceeds (genuflection in gradu) per longiorem ad sedilia. Then follow the various incensings of persons as at the high Mass. The first assistant incenses the C., then the second i Attention is called to the following: The person who in­ tones is to stand during the intonation unless otherwise expressly directed (as, e. g., at the Asperges) ; therefore he is not to intone the Izeni Creator, much less the Te Deum, while kneeling (cf. Mer. II, p. 6, c. 4, n. 2). 240 EVENING DEVOTIONS assistant. Then lie returns the censer to the thurifer and is himself incensed. All this is done in the posi­ tion occupied by the C. and his assistants during the Vespers. Finally there is the incensing of the people.1 d. After the Magnificat, when the antiphon has been sung, the C. sings Dominus vol) iscum and the oration (if commemorations have to be made, the singers usually sing the antiphons, etc., but the C. the orations), then Dominus vobiscum again; the Benedicamus Domino is sung by the singers; and finally the Fidelium animae by the C. submissa voce and tono recto. After the Fidelium animae the C. goes to the altar with the assistants (this is always the custom in Rome), says the Pater noster quietly, and then, tono recto, recites Dominus det. There­ upon, according to Roman usage, the choir (not the C.) intones the antiphon of the B.V.M.1 2 During the latter all kneel or stand according to the rule for the recitation of the Angelus (i. e., from noon on Saturday until the evening of Sunday it is cus­ tomary to stand during the Angelus; during the rest of the week, to kneel) ; the C. then sings the versicle and oration (Vesp. Bom.) ; the C. stands during the singing of the oration (the others remain kneeling unless for some other reason they are al1 The choir should so arrange the singing of the Magnificat that the Gloria Patri be not sung before the ceremony of in­ censing is finished (Caer. Ep.). 2 Ubi non est obligatio chori, laudabiliter dicitur Anti· phona B.V.M. in fine Vesp. (Peer. 3574 ad 1 ) ; hence it is not prescribed. VESPERS 241 ready standing) ; then tono redo he recites Divinum auxilium, and all genuflect and go to the sacristy. Note: 1. The orations are sung in the same manner as at Mass: hence tono festivo except in the case of ferial Vespers and the Vespers of the Office of the Dead. 2. If the C. wears the cope at Vespers, the incensation is obligatory (Deer. 3844 ad 2) ; if he does not wear the cope, incense is not allowed (Caer. Ep.). 3. The altar of a Saint whose feast is being celebrated may be incensed, and in a manner such that either the altar itself is incensed (as usual) or only the picture of the Saint; in this latter case the C. performs the ceremony from his posi­ tion on the platform (Deer. 3547). So, too, a picture of the Saint near the high altar may be incensed wherever cus­ tomary (Deer. 4044 ad 3). The C. bows his head to the picture and incenses it with two double swings (ibid.). A fortiori the image of the Christ-child in the manger (situated at a side altar) may be incensed, particularly since expressly prescribed when the crib is erected on the high altar (cf. p. 194, footnote). If, however, the Blessed Sacrament is ex­ posed on the high altar, the latter only is incensed (Deer. 2390 ad 6). II. Compline In some places Compline is celebrated on certain occasions with as much solemnity as Vespers (e. g., during the Perpetual Adoration). A. VESTMENTS The C. vests in precisely the same manner as for Vespers, i. e., in a surplice and cope but no stole (ex­ cept when the Blessed Sacrament is exposed or when Benediction immediately follows). B. THE RITE 1. On arriving at the altar the C. and two as­ sistants take off their birettas but keep them in their hands, genuflect, say a short prayer of adora­ tion, rise, genuflect again, and go {tecto capite) to the sedilia. There they remain standing until the first verse of the first psalm is intoned ; then they sit down and remain sitting until the Hymn. The lector sings lube, domne, benedicere; the C., Noc­ tem quietam and Adiutorium nostrum; then he says the Pater noster quietly. After this he recites the Confiteor in a loud tone of voice but tono recto and profunde inclinatus as at Mass during the Confiteor, turning to the assistants at the words et vobis and et vos. The latter, or rather the whole choir, answer 242 COMPLEXE 243 the Misereatur and Confiteor; the sign of the cross is made at Indulgentiam ; then the C. sings Converte nos and Deus in adiutorium (sign of the cross) ; the choir sings the Gloria Patri, the C. and assistants bowing meanwhile to the altar. The precentors intone the antiphons; after the first psalm has been intoned they sit down and put on their birettas. At every occurrence of the Gloria Patri they remove their birettas and make a bow towards the book. 2. Before the Hymn all rise (head uncovered) and remain standing until the end. The C. sings the Capitulum and Tu autem; the singers, the Respon­ sorium breve. A precentor intones the antiphon be­ fore the Nunc dimittis {nulla autem fiet altaris thurificatio ad canticum “Nunc dimittis”: Vesp. Rom. ). The Canticle is not sung like the Magnificat but chanted like a psalm. The C. afterwards sings Dominus vobiscum, the oration {tonus ferialis), and again Dominus vobiscum. A precentor sings Bene­ dicamus Domino; then the C. Benedicat et custodiat, etc., signing himself with the sign of the cross at the words Pater et Filius et Spiritus Sanctus. For the method of intonation, cf. p. 440. Concerning the Antiphon of the B.V.M. which must be said after Compline, cf. p. 240. The Pater noster, Ave Maria, and Credo are also said at the altar. III. Benediction (Cf. p. 214.) According to Deer. 4179, the following rules regarding bows must be observed: 1. While kneeling before the Blessed Sacrament, neither a low bow of the head nor a low bow of the body is made, but always a medium bow of the body (“which bow answers the purpose of the low bow”)·1 2. While the priest after opening or before closing the tabernacle genuflects, the rest may, where customary, make a bow. 3. The C. rises without first bowing for the singing of the Oremus and prayers, nor does he bow after kneeling down. 4. No bow is made before ascending the altar nor after descending from the altar. 5. A medium bow of the body is made before rising to put in the incense (because the C. steps slightly to the gospel side in receiving the incense). 6. Only those who are standing bow at the Oremus and at the Holy Name of Jesus occurring during an oration; hence not those who are kneeling. A. WITH ASSISTANTS 1. VESTMENTS The C. wears either a surplice, stole, and cope, or an amice, alb, stole, and cope; he vests in the latter way if the D. and S. assist in sacris vestibus, in order that uniformity may be preserved.12 1 Hence the following general rule is to be observed: While kneeling, the profound bow of the body is always re­ placed by the medium bow of the body; therefore, e. g., when the Celebrant says the Confiteor at Mass, he makes a pro­ found bow of the body; but the server, because he kneels, makes a medium bow of the body. 2 Whenever the priest wears the stole over the alb, its extremities are crossed; not so in the case of a bishop. 244 SOLEMN BENEDICTION 245 The D. wears the amice, alb, stole (more diaconqU), and dalmatic; the S. the amice, alb, and tunic (tunicella} ; neither the C. nor ministers wear the maniple. If the C. has but one assistant at Benediction, the latter wears a surplice, and, if a priest, carries the ordinary stole folded on his left arm (ΑΛ.) ; if a D., he may put on the D.’s stole in the sacristy and keep it on at the altar. The assistant does not usu­ ally wear the biretta (cf. Carpo, n. 188 in fine}. The color of the vestments must be white except when Benediction immediately follows Mass, Ves­ pers, or Compline (which require red, green, or violet). The color of the humeral veil must in every case (without exception) be white. 2. THE DEACON The D. washes his hands in the sacristy and vests in amice, alb, stole (over left shoulder), and dal­ matic. lie accompanies the C. to the altar with the S., both holding the C.’s cope. If the altar is very near the sacristy, he may follow the S. and precede the C. as at solemn Mass. In this ease he does not hold the C.’s cope. Arrived at the altar, the D. takes off his biretta, receives that of the C. (kissing first his hand and then the biretta), and hands both birettas to the M. or Ac. ; then all genuflect and, according to the Ro­ man Rite, adore the Blessed Sacrament for a short while. (It is sufficient to say a prayer similar to the Adoro te, as far as latitas.} Then, without bowing or genuflecting, the D. ascends to the altar, spreads •1 246 EVENING DEVOTIONS the corporal, unveils the monstrance,1 and places it on the corporal. He then opens the tabernacle, and, joining his hands and stepping somewhat to one side (so as not to turn his back to the C.), he genu­ flects, takes the custodia from the tabernacle, and closes the tabernacle (unless he is to replace the custodia in the tabernacle, this being preferable if the exposition is to last for some time). Then he opens first the monstrance and then the custodia,2 carefully places the lunula in the monstrance, closes it, and then closes the custodia, moving the latter back to the right-hand corner of the corporal (or re­ turning it to the tabernacle and closing the taber­ nacle-door). The D. now places the monstrance in the middle of the altar, again steps aside and makes a simple genuflection {Deer. 4141 ad 7), ascends the steps (foot-stool), takes the monstrance and puts it on the throne, descends, steps aside and genuflects, and, turning to his left, goes to the foot of the altar. Then he bows (medium bow of the body) 3 simul1 The monstrance should be covered with a white veil whenever it stands on the altar before or after the exposi­ tion ( Dccr. 42G8 ad 7 ). 2 There should be no hesitation in taking bold of the custodia and. while thus retaining it in one’s hand, remov­ ing the lunula therefrom: awkward stooping and unneces­ sary movements of the body are thus avoided. If the lunula has no glass covering, the D. should be careful not to touch the Sacred Host. Should he do so, he should immediately purify his fingers just as the priest does after giving Holy Communion outside of Mass. 3 These bows are made only by those who rise with the C. for the presentation of the incense. Moreover, the acolytes and master of ceremonies make all the medium bows of* the body with the C. while kneeling (before and after the in­ censation and at Veneremur cernui)·, if they are standing, they also make all the bows of the head in company with the C. (at Oremus, Jesus, Gloria Patri, Maria, and tlie Saint of the day). SOLEMN BENEDICTION 247 taneously with the C. and rises for the presentation of the incense. The D. (in order not to turn his back to the Blessed Sacrament) allows the thurifer to approach preferably at his right and presents the spoon to the C. (without the customary oscula), the S. in the meantime holding the extremity of the cope; the D. kneels down with the C. (raising the latter’s cope somewhat lest he kneel thereon), receives the censer from the thurifer, and presents it to the C. in such a manner that with his right hand he places the upper extremity of the chain into the C.’s left hand and with his left near the cover of the censer he passes the lower end of the chain into the C.’s right hand (the latter placed above the D.’s left hand) ; he bows with the C., holds the cope during the incensing, receives the censer, and re­ turns it to the thurifer. If required the D. presents the prayer-book to the C., points out the prayer to be said (without rising, however), and in turn receives the book after the C. has finished the prayer. Λ medium bow of the body is again made at the words Veneremur cernui, and at the beginning of the Genitori incense is presented. The D. (after intoning the Panem de coelo, where this is the custom: cf. p. 251) presents the card (book) for the oratio de SS. Sacramento. When this has been sung he receives the card from the C., rises (without previously bowing), as­ cends to the altar, genuflects (a little to one side), mounts the step, removes the monstrance from the throne, and puts it on the corporal on the altar. The C. now ascends; both make a simple genuflec­ tion. Then the D. presents the monstrance to the hA J: >*.· -/A--'_k— -A'-Sv? · r·'7' 248 EVENING DEVOTIONS C., who is standing in such a way that he may con­ veniently take hold of it at the knob and at the foot (the front of the monstrance facing the D., not the C.). The D. arranges the ends of the veil upon the C.’s hands, makes a simple genuflection, kneels at the edge of the platform, and may hold the extremity of the C.’s cope during the blessing, bowing mean­ while (medium bow of the body). After the blessing he again ascends to the plat­ form, makes a simple genuflection, removes the ends of the veil from the C.’s hands, receives the mon­ strance from the C. without turning it, and places it on the altar.1 Both make a simple genuflection and descend to recite the Divine Praises (where this is the custom). At the end of the Divine Praises the D. rises, ascends to the altar (or, if the Divine Praises are not recited, he remains there), steps to one side, genuflects (takes the custodia from the tabernacle if it is not already on the altar), opens the custodia and then the monstrance, places the lunula in the custodia, closes it as well as the monstrance, moves the latter to one side, opens the tabernacle (without genuflecting), returns the custodia, and, stepping again to one side, genuflects, closes the tabernacle,i i If the Cacr. Ep. is followed, the D. will simply take the monstrance from the throne and place it upon the altar, genuflect with the C. (who has in the meantime ascended to the platform), and kneel with the S. at the edge of the plat­ form during the blessing. The C. himself takes the mon­ strance from the altar. After the blessing the D. rises and, while the C. is going to the foot of the altar, ascends to the platform and places the B’assed Sacrament in the taber­ nacle. SOLEMN BENEDICTION 249 folds the corporal, places it in the burse which he leans against the tabernacle, and veils the mon­ strance. Then (without further genuflection or bow), turning to his left, he descends to the foot of the altar, genuflects with the C. and S. in piano, receives the birettas, presents the C.’s (kissing first the biretta and then the C.’s hand), puts on his biretta at the same time as the C., and, proceeding im: u ediately before the latter, goes to the sacristy. If the D. and S. have held the extremities of the cope while approaching the altar, they do so now (first exchanging places). In the sacristy the D. and S. make a reverence to the cross and then to the C. 3. THE SUBDEACON As regards the S., a few remarks will suffice. While incense is being put into the censer he stands at the C.’s right and with his left hand raises the extre: It ity of the cope; he then kneels down with the C. and makes with him a medium bow of the body to the Blessed Sacrament. If neither the C. nor the choir intones the versicle, he may do so with the D., and this while kneeling. When the C. rises for the prayer, he remains kneeling with the D. While the humeral veil is being adjusted on the C.’s shoulders he assists as required. He then rises with the C. and, ascending the steps, kneels at the edge of the platform. During the blessing with the monstrance he bows with the D. After the C. has given the monstrance to the D. and genuflected, the S. rises and with the C. descends to the lowest step. At the end he rises with the C. and D., genuflects, 250 EVENING DEVOTIONS receives Iiis biretta, and, as in the beginning, pro­ ceeds to the sacristy either at the left of the C. or before the I). VI 4. ONE ASSISTANT I r. ♦u rj li *\ k k I h He may be either a priest or a deacon. He washes his hands in the sacristy and vests in a surplice. If a priest, he carries a white stole on his left arm. If a deacon, it is preferable for him to put on the stole (over his left shoulder) in the sacristy. He proceeds to the altar in advance of the C. and per­ forms all the functions prescribed for the D. in 2. above. The following points are to be noted : before ascending the altar to expose the Blessed Sacra­ ment he takes the stole (kissing it if customary: Deer. 2990 ad 1) and puts it on as a priest ordinarily does. Having returned to the foot of the altar after exposing the Blessed Sacrament, he removes the stole and lays it on the altar-step (AA.). He then assists the C. at the incensing as the D. does in solemn Benediction. After the C. has finished singing the oratio de SS. Sacramento the assistant priest puts on the stole, rises, and ascends the steps to the altar, etc., as the D. does. After the blessing he returns the Blessed Sacrament to the tabernacle, descends to the foot of the altar, takes off the stole, and carries it on his left arm to the sacristy. If the assistant be a deacon, he puts on the stole in the sacristy and does not remove it during the ceremony. Should he carry it to the altar, he fol­ SOLEMN BENEDICTION 251 lows the rules given for the assistant priest, being mindful, however, to wear the stole over his left shoulder. 5. THE CELEBRANT After arriving at the altar and genuflecting with the assistants, he kneels on the lowest step. The D. exposes the Blessed Sacrament and, when he has again taken his position at the side of the C., the latter bows (medium bow of the body) with the D. and S., rises, steps back a little towards the gospel side (C’acr. Ep.), and puts incense into the censer, omitting the usual blessing; he kneels again, re­ ceives the censer, and, bowing before and after (medium bow of the body), incenses the Blessed Sacrament with three double swings of the censer, which he then returns. If an oration has to be sung, either the singers (Caer. Ep. II, c. 33, n. 27), or the C., or, as is fre­ quently done in the United States, the D., sings the versicle preceding the oration and the choir the re­ sponse ; whoever sings the versicle remains kneel­ ing. At the oration the C. alone (without previously bowing) rises and, bowing his head, sings Oremus and the oration; then without bowing, he kneels down again. Note: 1. The orations at Benediction always have the short conclusion and hence are sung in the tone of the versicles (Musical Appendix, p. 422, No. 3, and p. 423, note). 2. As regards the number and kinds of orations, the established usages are to be adhered to. Benediction always closes with the Tan turn ergo and the oratio de SS. Sacra- 252 EVENING DEVOTIONS mento. Previous to the Tantum ergo it is customary to sing au oratio de B.V.M. over and above that proper to the Sun­ day or feast; if the latter is a more important feast of our Lord, the corresponding prayer should precede that of the Blessed Virgin. 3. To prevent anything like uncertainty or changeable­ ness of action, especially as regards the oratio de B.V.M. during the Benediction, it is advisable to follow these rules: a. On feasts (and octaves) of the Blessed Virgin the oration of the feast is taken. b. When the choir has sung the hymn of the B.V.M. appropriate to the season (e. g., the Salve Regina), the C. sings the corresponding oration (Deer. 3530 ad 1). c. The new Ritual accurately details the orations of the Litany of Loretto for the different seasons of the year: from Purification to Easter, and from Trinity Sunday to Advent, Concede nos; during Advent, Deus, qui de beatae; from Christmas to Purification, Deus, qui salutis; during the Paschal Season, Deus, qui per resurrect, (each with its proper versiele). This may serve as a norm for other cases. 4. It is customary to stand during the Te Deum (kneeling, however, at the verse To ergo quaesumus) ; also during the Benedictus, the Magnificat, and the Regina Coeli. Λ medium bow is made at the words Veneremur cernui of the Tantum ergo. Incense is put into the censer immediately after or, as usual, at the words Genitori Genitoque; then follow the versiele, re­ sponse, and oratio de SS. Sacramento; then the C. receives the veil, the D. and S. assisting him. When the 1). has moved the monstrance from the throne to the altar, the C. ascends to the platform, makes a simple genuflection to the Blessed Sacra­ ment, and. standing,1 receives the monstrance from the D., allows the D. to genuflect to the Blessed Sac­ rament, and, turning to the people, gives the bless1 Aut servatur ritus a Caer. Ep., II, c. 33, n. 27 praescrip­ tus; aut juxta praxim Romanam Diaconus Ostcnsorium Celebranti tradere vel ab eodem accipere potest, utroque stante (I)ccr. 3975 ad 4). For the rite of the Caer. Ep., cf. above, p. 248. note. u: SOLEMN BENEDICTION 253 ing iii the following manner:1 He raises the mon­ strance first from the level of his breast to his eyes (it suffices if the Sacred Host reaches to the level of the eyes), then lowers the monstrance below his breast, raises it again to the level of his breast, then turns with the monstrance first to the left, then to the right, and again from the right to the middle and immediately to the left, where he re­ turns the monstrance to the D. Then he genuflects on one knee and (going a little to one side so as not to turn his back to the Blessed Sacrament) descends with the D. and S. to the foot of the altar, where he kneels (without, however, bowing), takes off the veil, and recites the Divine Praises (where this is customary). After the D. has closed the tabernacle or while he is returning to the foot of the altar, the C. rises, genuflects in piano with the D. and S., receives his biretta, puts it on, and goes to the sacristy. If an assistant priest is present, the C. rises only after the former has removed his stole. Note: 1. During the blessing the monstrance is not to be held with the bare hands, but by means of the veil in such a manner that both the foot of the monstrance and the hands are covered. 2. The movements during the blessing are to be slow and solemn, the body (though not the feet) accompanying each move in its respective direction. 3. Λ more protracted exposition of the Blessed Sacrament (though in itself not the Forty Hours’ adoration strictly so called) may, according to devotion, be interrupted by Benediction (Deer. 3448 ad 3).i i It is not prescribed for the thurifer to incense the Blessed Sacrament during the blessing; the prevailing custom should be followed (Deer. 3108 ad 0). 254 EVENING DEVOTIONS B. WITHOUT ASSISTANTS 1. VESTMENTS The priest vests in surplice, stole, and cope. It is to be observed, however, that for simply exposing the Blessed Sacrament a surplice and stole suffice; for Benediction, the cope is obligatory (Peer. 3697 ad 12). 2. THE RITE After arriving at the altar and genuflecting in piano, the priest kneels for a short time in adora­ tion of the Blessed Sacrament. Then, without genu­ flecting or bowing, he ascends to the altar, spreads the corporal, and unveils the monstrance,1 and places it upon the corporal. He then opens the tabernacle, genuflects, and takes the custodia from the taber­ nacle. After closing the tabernacle (unless he is to replace the custodia, in which case the tabernacle is left open), he opens first the monstrance and then the custodia, carefully places the lunula in the mon­ strance, closes it and then the custodia, moving the latter to the back right-hand corner of the corporal (or returning it to the tabernacle which he then closes). Then he places the monstrance in the middle of the altar, makes a simple genuflection, ascends the steps (foot-stool), takes the monstrance and puts it on the throne, descends, genuflects again, and. turning to his right (and stepping a bit towards the gospel side so as not to turn his back to the Blessed Sacrament), descends to the foot of the altar.i i See note 1, page 24G. SIMPLE BENEDICTION 255 Kneeling at the foot of the altar, he bows (me­ dium bow of the body), rises, steps back a little to the gospel side, and, without turning his back to the Blessed Sacrament, puts incense into the censer. lie kneels again, receives the censer from the T., and, H bow of the body), bowing before and after (medium incenses the Blessed Sacrament with three double swings of the censer. He then returns the censer to the T. If there are prayers to be recited, they are said immediately before the Tantum ergo is sung. A medium bow of the body is again made at the words Veneremur cernui; at the beginning of the Geni­ tori the Blessed Sacrament is again incensed, in­ cense being put in the censer as before. At the end of the Tantum ergo the priest intones the Panem de coelo, kneeling. Then (without bowing: Deer. 4179 ad 3) he rises and, bowing his head at the Oremus, sings the oratio de SS. Sacramento. After the oration, having received the humeral veil, (without bowing: Deer. 4179 ad 3) he ascends to the platform, genuflects there on one knee, takes the monstrance from the throne (with or without a bow, as the custom may be), and places it on the altar with the ornamented side towards himself. Then he kneels on both knees and receives the hu­ meral veil (or, if he has already received it, he genu­ flects), rises, and (without again genuflecting) takes hold of the monstrance with the extremities of the veil, the right hand at the knob, the left hand below the knob. He turns the ornamented side of the mon­ strance awav from himself and, turning to his right, 256 EVENING DEVOTIONS gives the blessing. He raises the monstrance from the level of his breast to his eyes, then lowers it be­ low his breast, raises it again to the level of his breast, and turns with the monstrance first to the left, then to the right, then back again to the mid­ dle; and from that position he completes the circle by turning again to his right and facing the altar. Note: He may also give the blessing by making a simple sign of the cross with the monstrance, i. e., he gives the blessing as above except that he completes the turn at once (as at the Orate, fratres) without again turning to the middle (Deer. 1563 ad 2). He then places the monstrance on the altar (the ornamented side turned towards himself), genu­ flects, and, facing right about, kneels at the edge of the platform,1 and returns the veil. He again (with­ out bowing: Deer. 4179 ad 3) advances to the altar, genuflects (takes the custodia from the tabernacle unless it is already on the altar), opens the custodia and then the monstrance, places the lunula in the custodia, closes it (as well as the monstrance, which he moves to one side), opens the tabernacle (with­ out genuflecting), returns the custodia, genuflects, and closes the tabernacle. Then he folds the cor­ poral and places it in the burse, which he leans against the altar, and veils the monstrance. Without further genuflection or bow he turns to his right and descends to the foot of the altar, where, with thei i Where it is the custom to recite the Divine Praises after Benediction, the priest kneels either at the edge of the plat­ form or on the lowest step, returns the veil, and recites the Divine Praises, the people repeating them in the vernacular (Deer. 4179 ad 4). 14 fJL1 PRIVATE EXPOSITION Ac., he genuflects in piano, receives and puts on his biretta, and returns to the sacristy. C. EXPOSITION OF THE BLESSED SACRAMENT WITH THE CIBORIUM This exposition is styled by the recent edition of the Canon Law (Can. 1274, § 1) the private exposi­ tion of the Blessed Sacrament, in contradistinction to the public exposition with the monstrance. The private exposition may take place for any good reason and without the permission of the bishop (ï&ïd.). Such a good reason would be, e. g., a novena. The following method is employed : 1. The priest who performs the ceremony vests only in surplice and stole. If the ceremony takes place immediately after Mass, he may expose the Blessed Sacrament and give the blessing with the ciborium while wearing the chasuble, but never in black vestments; the humeral veil is always white {Deer. 3833 ad 3). 2. The tabernacle-door is opened and the cibo­ rium, covered with its veil, made visible. It may not be put upon the throne or upon the corporal, but must be left in the tabernacle. 3. At least six candles must be lighted upon the altar. 4. At the conclusion of the ceremony the Tantum ergo with the oratio de SS. Sacramento is sung or recited, the oratio while standing. 5. The blessing may be given at the end of the 258 EVENING DEVOTIONS devotion. The C. completely covers the ciborium with the extremities of the veil, by placing first the left extremity and then the right upon the cibo­ rium, or by holding the foot of the ciborium with the left end of the veil, raising it from the altar, and then placing the right end of the veil over it; the latter method is better, because thus the cibo­ rium is not held with the bare hands (cf. Memor. Rit., tit. IV, c. 2, § 3, n. 4) and the risk of dislodg­ ing the corporal is avoided on taking the ciborium from the altar. 6. It is allowed (according to Ephem. Liturg., 1918, 429) to carry the ciborium from the Blessed Sacrament altar to another altar and there expose it privately. 7. The incensation of the Blessed Sacrament may take place, but it is not prescribed. 8. In some localities the custom prevails of ex­ posing the Blessed Sacrament with the ciborium in a more solemn manner. The various diocesan pre­ scriptions are to be followed. Part Three Particular Functions during the Ecclesiastical Year GENERAL REMARKS ON THE BLESSING ύ OF CANDLES, ASHES, AND PALMS 1. According to repeated decrees of the S.R.C., the C. of the Mass is to perform the ceremony of blessing in the respective cases. (Exception is made for the local Ordinary.) 2. Vestments: a. The C. wears amice, alb, violet stole (the latter always crossed when worn over the alb), and violet cope if available (at all events, he does not wear the chasuble nor the maniple: Rubr. gen., XIX, 4). b. The D. and S. wear amice and alb (but no maniple) ; the D., moreover, a violet stole. The dal­ matic and tunic are not worn, but in ecclesiis major­ ibus, i. e., in cathedrals, collegiate churches, and the principal parish churches, the planeta plicata (i. e., the chasuble folded in front).1i i Concerning the use of the planeta plicata, the following (according to Ruhr. gen., XIX, 6) is to be observed: 1. The S. and D. wear the planeta during the entire cere­ mony of the blessing of the candles and ashes. 2. At the blessing of the Palms they remove the planeta before the Lesson or Gospel respectively, put it on immediatelv after, and wear it even during the procession. 259 \Τ·. ‘ 260 PARTICULAR FUNCTIONS 3. The Dominus vobiscum, as well as the Oremus and orations, are said junctis manibus; wherever required, however, a bow is made to the cross (ef. rubr. ad fer. IV cinerum). 4. Each time the C. makes the sign of the cross over the articles to be blessed he places his left hand upon the altar {Rit. cel. Ill 5). 5. As regards the tone to be used in the singing of the orations, the rules given in the Musical Ap­ pendix at the end of the book are to be followed, namely, that all the orations which have the clau­ sula major are to be sung in tono feriali, while those which have the clausula minor, in the tone of the versicles. 6. The incense is put into the censer with the customary blessing: Ab illo benedicaris, etc.; the following words are said at the aspersion : Asperges me, Domine, hyssopo, et mundabor ; lavabis me, et super nivem dealbabor {Miss. and Rit.). In this and 3. The plancta plicata is worn at Mass each day during the whole of Advent and Lent, with the exception of Gaudete and Laetare Sunday. The S. removes the planeta before the Epistle and puts it on again after kissing the C.’s hand. The D. removes the planeta before receiving the book for the Gospel, and does not put it on again until after the Com­ munion, i. e., after he has carried the missal to the epistle side of the altar. 4. Each time the D. removes the planeta plicata, he puts on the stola latior instead (the latter being worn over the ordinary stole and in the same manner), and removes it again before resuming the planeta plicata. The broad stole, so called because of the expression of the Missal (“aliud genus stolae latioris”: ibid.), consists merely of a broad band of purple silk (black for Good Friday). It may not have crosses or other ornaments (Dccr. 3006 ad 7). 5. The change of vestments is made either at the credence table or at the sedilia. GENERAL REMARKS 261 every other similar case the form of the cross is al­ ways to be traced, i. e., first towards the middle, then to the left, and lastly to the right. 7. During these various blessings usually more than two candles are lighted (as in the case of the parochial Mass). 8. There is a distinction between the major and the minor rite : the former is celebrated with minis­ tri sacri according to the rubrics of the Missal and the Cacr. Ep.; the latter without the sacred minis­ ters but with acolytes, according to the Memor. Rit. of Benedict XIII. The major rite is prescribed not only for ca­ thedral and collegiate churches but for all parish churches which have a sufficient number of sacred ministers; the minor rite is prescribed for all parish churches which lack the necessary number of sacred ministers {Deer. 4049 ad 1). These regulations hold good not only for the bless­ ing of candles, ashes, and palms, but also for the ceremonies of the last three days of Holy Week. As regards other churches which are not parish churches (e. g., those of confraternities, etc.), a dis­ tinction is to be made between the services ac­ companying the blessings and those of the Sacred Triduum of Holy Week. Candles, ashes, and palms may be blessed anywhere and without permission, and in this case the major rite is prescribed if the necessary number of ministri sacri is at band ; other­ wise the minor rite is used. The bishop (for exempt religious, the major su­ perior) may grant permission for the functions of 262 PARTICULAR FUNCTIONS the last three days of Holy Week to be celebrated according to the major rite, provided that the Blessed Sacrament is perpetually kept in such churches, and that the functions do not take place at the same time as those celebrated in the parish churches, so as not to hinder the faithful from at­ tendance at the latter. Note: By reason of his quinquennial faculties (V, 10) a bishop may grant permission for the use of the minor rite in churches and public and semi-public oratories, not merely for the functions of Holy Week but also for the blessing of candles, ashes, and palms. 9. A few remarks should be added regarding the minor rite. a. Three or four acolytes suffice; these should be thoroughly drilled in the various functions. A larger number of servers may be employed for greater solemnity. h. Formerly singing was generally considered as forbidden ; according to the recent edition of the Memor. Hit., it is expressly permitted if at least two capable singers are available. c. “To add to the solemnity of an occasion, any extension of the instructions given in the Memor. Hit. is allowed, provided, of course, that such an ex­ tension is in conformity with the rubrics, and that the general ordo officii totaque caeremoniarum series et modus of the Memor. Rit. is preserved.” (Muenstersches Pastoralblatt, 1893, 8.) d. Particular instructions for the Sacred Tridaum of Holy Week are given below, p. 286. I. The Blessing of Candles A. SOLEMN RITE WITH MINISTERS 1. PREPARATIONS a. At the altar the candles which are to be blessed are placed uncovered either on the epistle side or in front of the altar. Generally no flowers should be on the altar until after the blessing. b. On the credence table, besides the usual req­ uisites, there ought to be a vessel with water and a towel ; near-by, the processional cross. c. In the sacristy the vestments mentioned above, p. 259, should be prepared. Η 2. THE CEREMONY a. The Blessing. The C. and ministers approach the altar as described for Benediction, p. 245. After the genuflection the D. and S. accompany the C. to the platform, either holding his cope or keeping their hands joined. The C. kisses the altar and goes to the book; the D. and S. stand respectively to his right and left. (This is the position of the D. and S. at all these blessings.) Whenever the C. extends his hand for the blessing, the D. raises his cope a little. After the fifth oration incense is put into the censer just as before the Introit at solemn Mass, but on the epistle side. The D. then presents the aspergill to the C. (with the customary oscula) and after263 se 264 BLESSING OF CANDLES wards the censer; during the aspersion and incens­ ing the D. and S. (at the C.’s left) hold the ex­ tremities of the C.’s cope. Then the three proceed to the middle of the altar. b. Distribution of Candles. Without making a rev­ erence to the altar they turn to the people; the D. presents the candle to the dignior ex clero for the C. (omitting oscula} ; the dignior ex clero kisses it and, standing, presents it to the C. also standing (without kissing the latter’s hand) ; the C. in turn kisses only the candle on receiving it. Then return­ ing the candle, he receives another from the D., which he presents to the dignior ex clero, who (if not a canon) kneels at the edge of the platform and, while receiving it, kisses both the candle and the C.’s hand {Deer. 2148 ad 5). In no case may the D. or S. give the C. his candle. If no other priest is present, the M. lays a candle on the middle of the altar, which the C., kneeling, takes from the altar. The D. and S. now kneel at the edge of the plat­ form and receive from the C. the candle, which the M. has presented to him ; they kiss first the candle and then the C.’s hand. Thereupon the D. and S. take their positions at the side of the C., the D. at his left, the S. at his right, and give their candles to the M. The S. holds the extremity of the cope, the D. presents the candles. It is not necessary for him to kiss each candle. At the distribution of the candles, which always begins at the epistle side, it is proper for the clerics to approach the altar in pairs; they then kneel at 265 the edge of the platform and kiss the candle first and then the C.’s hand. The candles are distributed to the people at the communion railing (women kiss the candle only, not the C.’s hand: Mer. et al.). The candles may be distributed either lighted or other­ wise. During the distribution of candles the choir sings the antiphons indicated in the Missal. After the distribution the C. washes his hands on the platform at the epistle side of the altar if he has distributed the candles merely at the altar ; but if he has also distributed them at the communion railing, he washes his hands at the foot of the altar­ steps at the epistle side, the D. and S. meanwhile holding the cope. Then at the epistle side of the altar he says the antiphon and oration Exaudi, the D. and S. standing at his right and left respectively. If, however, the Flectamus genua and Levate have to be sung, as may happen if February 2 falls on a week-day after Septuagesima, they go for this pur­ pose to the positions customary during the Ora­ tions. c. The Procession. Incense is again put into the censer at the epistle side {Deer. 4198 ad 1). Then the S. (making a reverence to the C.) goes to the credence table, takes the processional cross (the image of the crucifix always turned in the direction in which the S. faces), and with two acolytes takes his position a few paces removed from the altar.1 i This S. is the one assisting at Mass, not an extra S. The matter is clearly stated in the rubr. spec. in Purifie. The Caer. Ep. and Deer. 2046 refer evidently only to the episcopal functions. * V : THE SOLEMN RITE Γ. < 266 BLESSING OF CANDLES The D. places a lighted candle in the C. ’s right hand (with the usual oscula}, then takes his own with his left hand while his right rests upon his breast, turns to the people, and sings (in a tone proper to the versicle) Procedamus in pace; while he again turns towards the altar the choir answers In nomine Christi. Amen. Thereupon the C. and D. descend, genuflect in piano, put on their birettas, and the procession advances. The thurifer is first, the S. fol­ lows between two Ac. with candlesticks, then the clerics, and lastly the C. with the D. at his left (the latter need not hold the C.’s cope). On returning to the altar the D. gives his candle to the M., receives the C.’s candle at the latter’s right side (kissing his hand first and then the candle), and gives it to the M. The S. in the mean­ time carries the cross to its place and, taking his biretta, returns to the left of the C. ; the three genu­ flect in piano, put on the biretta, and go to the sacristy, where they vest for Mass (or they genu­ flect super gradum and proceed to the sedilia and vest there). Note: At Mass, while the D. is singing the Gospel, the C. holds the lighted candle in his hand; those in the choir hold lighted candles in their hands during the singing of the Gospel and also from the Sanctus until after the Commun­ ion. This occurs only if the Mass is de If eat a. The procession on Candlemas Day and Palm Sunday is not strictly binding in churches where choir service is not obligatory (cf. Muensterschcs Pastoralblalt, 1892, 27). B. THE RITE WITHOUT MINISTERS 1. The Blessing. The C. vests in the manner just described, ascends to the platform, kisses the altar THE SIMPLE RITE 267 as usual, goes to the book (previously opened), and says the prayers, always keeping his hands joined (even at the Oremus, etc.) ; a bow is made to the II cross whenever the name of Jesus, etc., occurs ; while blessing the candles, the left hand always rests on the altar. The usual method is followed in putting incense into the censer : Ab illo benedicaris, etc. The formula of aspersion is : Asperges me, Domine, etc., without Miserere or Gloria· Patri. 2. Distribution of Candles. Immediately after the incensing the C. proceeds to the middle of the altar and, kneeling down, takes from the altar the candle previously placed there by one of the servers, kisses it, and returns it to the server ; or if another priest is present, the latter, standing on the second step, hands the candle to the C., who has now turned to the people ; the priest first kisses the candle, and the C., in receiving it, kisses it likewise (the kissing of the hand is omitted). The C. then gives the candle to a server or the M. While the singers chant the antiphon Lumen ad revel., etc., the C. distributes the candles immediately. If, however, the singers do not sing the antiphon, the C. returns to the Missal immediately after re­ turning bis candle and says the antiphon and psalm. If candles are to be distributed at the altar, the C. begins immediately at the epistle side ; be­ fore distributing candles at the communion railing, he comes to the middle and bows to the cross (Mem. Pit., tit. I, c. 2, § 2, n. 5). The distribution of the candles is similar to that of the solemn ceremony (cf. p. 264). BLESSING OF CANDLES λ. <-·.·■ If the distribution has occurred merely at the altar, the C. washes his hands on the platform at the epistle side of the altar ; otherwise in piano. He then says Exsurge, Domine, etc. (and adds the Flec­ tamus genua if February 2 falls on a week-day after Septuagesima). 3. The Procession. Incense is not put into the censer; hence no thurifer is required for the pro­ cession. The C. (according to Memor. Rit. non.) does not go to the middle but, remaining at the epistle side, turns to the people and says (sings) Procedamus in pace; the servers answer In nomine Christi. Amen. The procession commences, led by the cross-bearer; the C. descends the steps, genu­ flects in piano with the servers, and recites the ap­ propriate antiphons. He wears the biretta. All (ex­ cept the cross-bearer) carry lighted candles in the hands which are on the outer side of the line of advance ; hence those who are on the left side carry them in their left hands. After the procession, which may take place inside or outside the church, the C. concludes the antiphons at the foot of the altar, then goes (genuflecting super gradum) to the credence table or (genuflecting in piano) to the sacristy, re­ moves the cope, and vests for Mass. In the meantime the sacristan places flowers upon the altar. During the Gospel and from the Consecration un­ til after the Communion, the acolytes, unless other­ wise engaged, hold lighted candles in their bands, but only if the Mass is de Beata. II. Ash Wednesday and the Holy Season of Lent A. THE BLESSING OF THE ASHES 1. The blessing of the ashes is very similar to that of the candles (cf. above, p. 263). The priest says the antiphon Exaudi and the prayers which follow it up to the antiphon Immutemur. This latter is said only after the C. himself has received the ashes, but before he distributes them to the clergy and laity {Memor. Rit., tit. II, c. 2, § 2, n. 3). If no other priest is present, the C. turns to the altar and puts the ashes on his own head without saying any prayers {Miss; S.R.C. Nov. 1, 1931). 2. Besides the prescribed blessing of ashes before the principal Mass, they may be privately blessed early in the morning by a priest in surplice and stole and then distributed ; this priest, however, may not give himself the ashes {Deer. 2704 ad 5). This blessing is performed as usual, omitting those parts which belong to the more solemn ceremony, i. e., the antiphon Exaudi, the incensation, and the anti­ phon Immutemur (Cavalieri; cf. Ephem. Liturg., 1905, 549). 3. Presupposing the blessing and distribution pre­ scribed for Ash Wednesday, according to a deci­ sion of the S.R.C. {Deer. 4373; 4387), the blessed 269 270 ASH WEDNESDAY AND LENT ashes may be distributed on the first Sunday of Lent before or after Mass or outside of Mass, both in parish churches and (with the permission of the Ordinary in each case) in the chapels of pious asso­ ciations, e. g., in the chapels of retreat houses, in order that the faithful who have been hindered on Ash Wednesday may avail themselves of this salu­ tary sacramental. 4. The C. places the ashes in the form of a cross on the head, i. e., in the case of clerics on the tonsure, of lay-persons on the forehead (or on the hair if expedient, but never on the covering of the head). B. THE MASS FROM SEPTUAGESIMA TO EASTER 1. On all Sundays and in festal and votive Masses, the Tract is recited instead of the Alleluia and versicle; however, before Ash Wednesday, on week-days on which the Mass of the preceding Sunday is re­ peated, the Gradual only (without the Tract) is re­ cited ; similarly on certain days of Lent. 2. If in a festal or votive Mass a Tract is not provided for, it is supplied by the corresponding one in the Commune. 3. The oratio super populum is said after the Postcommunions in the following manner (Mer. ; Ephem. Liturg., 1918, 462) : Observing the usual ceremonies, the C. says for the third time Oremus; then, with his hands joined and bowing profoundly to the cross, he continues Humiliate capita vestra Deo; and then, standing erect and with his hands extended, he says the oration as usual. This method ASH WEDNESDAY AND LENT 271 seems to agree best with the statement of the rubric {Rit. cel., XI, 2), as well as with the general rule that all profound bows of the head during Mass are to be directed to the cross (cf. above, p. 3). 4. The psalm Judica at the foot of the altar is omitted during Passion Week and Holy AVeek until Holy Saturday excluded, but only at Masses de tempore. Concerning the Orations, cf. p. 10. C. THE VEILING OF THE PICTURES 1. On the Saturday before Passion Sunday, after Mass but before Vespers, the crosses and pictures in the church (i. e., on the altars) are covered; the crosses remain covered until after the unveiling by the C. on Good Friday; the pictures, until the in­ tonation of the Gloria on Holy Saturday {nov. rubr. specialis). 2. Statues and pictures not located on the altars may remain unveiled and be ornamented, e. g., a statue of St. Joseph during March {Deer. 3448 ad 11). The altars may be adorned with flowers. 3. The stations are not to be veiled {Deer. 3G38 ad 2). III. Palm Sunday A. SOLEMN RITE WITH MINISTERS 1. PREPARATIONS (Attention is called to the General Remarks, p. 259) a. At the altar, near the steps at the epistle side, there should be a table covered with a white cloth, whereon are placed the palms. b. On the credence table, besides what is ordi­ narily required, are a vessel for washing the hands and a towel ; near-by, the processional cross with some cord (to tie the blessed palm to it). 2. VESTING The C. wears the alb, violet stole, and cope (not the maniple). The D. and S., according to the Missal (Rubr. gen., XIX, 6), do not wear the dalmatic and tunic when they assist at the ceremonies in smaller churches, but only the alb; the D. wears the stole also; neither wears the maniple (in accordance with the new rubrics of the Memor. Rit., which omits the maniple in the case of the C. at the blessing of the palms, though he has to sing the Epistle and Gos­ pel). In larger churches both wear the planeta pli­ cata (cf. p. 259, footnote). 272 THE SOLEMN RITE 273 3. THE CEREMONY a. The Blessing of the Palms. At the conclusion of the Asperges, the D. and S. accompany the C. to the platform and (without genuflecting) go to the book with him, standing at his right and left side respectively. At the beginning of the first oration the S. leaves the C. and, turning to his right and descending the steps on the epistle side, removes the planeta plicata. Then he receives the book of epistles, genuflects on the lower step in the middle of the altar, and, going to the customary position, reads the Lesson. Having finished the Lesson, he again genuflects in the middle, goes to the epistle side, kneels before the C. to kiss the latter’s hand, returns the book, puts on the planeta plicata, and stands at the C.’s left as before. The D. now leaves the C., removes the planeta plicata, puts on the stola latior, receives the book of gospels, and carries it to the middle of the altar. Then, without genuflecting, he goes to the C.’s right and presents the incense (Benedicite, Pater rev.), the S. meanwhile holding the C.’s cope. Thereupon the S. descends to the foot of the altar, while the D. as usual kneels at the edge of the platform for the Munda cor. The D. then takes the book of gospels and asks for the C.’s blessing (the position being such that the D. has the altar to his left; or better, the D. will kneel at the edge of the platform near the C.). He then goes to the side of the S., genuflects with him, goes to the place where the Gospel is usually sung, incenses the book, and sings the G os- ·. PALM SUNDAY pel. The book is then carried to the C. to kiss, and the D. incenses the C. just as at solemn Mass. After the D. has incensed the C. he genuflects in the middle on the lowest step and goes to the epistle side to remove the stola latior and to put on the plancta plicata; from there, or directly after his Kgenuflection, —9 9 heV·*goes to the right of the C.,9 while the S., who has been standing in piano, at the same time goes to the C.’s left. They recite the Sanctus with the C. Whenever the C. extends his hand for the blessing, the D. raises his cope. He presents the in­ cense, etc., with the customary oscula. At the distribution of palms the D. and S. stand next to the C., the S. at his right side (holding the cope) and the D. at his left, presenting the palms to the C. ; the D. and S. receive their palms after the dignior ex clero has received his, the latter hav­ ing presented the palm to the C. in the manner de­ scribed above for the blessing of the candles (p. 264). The palms are distributed to the people in the same manner as the blessed candles (cf. p. 264). After washing his hands the C. sings the last ora­ tion, the D. and S. standing at his right and left respectively. b. The Procession. Incense is put into the censer at the epistle side of the altar as usual. The rest follows the rite for Candlemas Day (cf. p. 265). After the procession the C. removes the cope and puts on the chasuble; the three put on the maniple. c. The Mass. When the S. in singing the Epistle reaches the words In nomine Jesu, he kneels unico THE SOLEMN RITE 275 genu et sine mora (Mr.), but all the others utroque genu until the word infernorum {Caer. Ep.) ; this refers to the C. also, who therefore shall not genu­ flect at these words while reading the Epistle {Deer. 4057 ad 6). d. Special Remarks on the Passion: 1) According to the Caer. Ep., the Passion is not to be sung by the C. assisted by the ministers, but by three other priests or deacons. Wherever this is possible, it is to be conducted in the following manner. While the Tract is being read the three deacons, vested in alb, stole {more diaconali), and maniple of violet color, leave the sacristy, each carrying the book of the Passion (preferably no biretta) ; they proceed in this order: a) evangelist a, b) turba, c) Christus {Caer. Ep.), the M. or an Ac. preceding them. Arrived at the altar, the evangelista goes to the right, the turba to the left, and the Christus re­ mains in the middle; they all genuflect to the altar (but, according to Carpo and Mr., they make no bow to the C.) and in this manner 1 take their posi­ tions at their stands at the gospel side. They keep their hands joined. As soon as the evangelista begins to sing (i. e., immediately after the Tract) the whole choir rises (each holding the blessed palm in his hand). The C., D., and S., who have been sitting during the sing1 The Caer. Ep. allows the evangelista to stand in the middle for the reason, very likely, that it presupposes but one book available, and this the evangelista uses most. 276 t ! PALM SUNDAY ing of the Tract, rise and go per breviorem to the epistle side of the altar (no genuflection), where they take the position usual at the Introit. The D. presents the palm to the C., who then reads the Pas­ sion, slightly turning in the direction of the three deacons {Caer. Ep. II, c. 26, n. 25) until he comesto the pars Evangelii (without kneeling at the words emisit spiritum). When he has reached this part, the D. proceeds to the left of the C., and the S. to the left of the D., the three standing in a line and facing the deacons of the Passion. At the name of Jesus all bow to the cross; at the words emisit spiritum all kneel, the C., D., and S. each on the step on which he is standing {Caer. Ep), the three deacons facing in the direction of their books, all the others (including the C., D., and S.) towards the cross {Ruhr. gen., XVII, 4). When the euangelista rises, the others also rise. At the end of the Passion the three deacons stand in a line, genuflect to the cross on the altar, and return to the sacristy in the order in which they came. The C., D., and S. give their palms to the M. and the S. carries the book as usual. The C. says the Munda cor and lube, Domine in the middle of the altar and then reads the Gospel. The D. in the meantime has removed the planet aplicata and put on the stola latior; he carries the book of gospels to the altar, presents the incense, says the Munda cor, asks the C. ’s blessing, and pro­ ceeds to sing the Gospel. The S. takes his usual posi­ tion and holds the book. The acolytes assist without candlesticks. There is no Dominus vobiscum, nor THE SOLEMN RITE 277 Sequentia s. Evangelii, but the D. immediately in­ censes the book and sings Altera autem die, etc. The C. stands in his usual position facing the D. and holding the palm in his hand. After the Gospel the M. receives the palm from the C. before the latter is incensed. The Laus tibi, Christe and Per evangelica dicta are said as usual. 2) If the three deacons are not available for the singing of the Passion, the C. may chant it with the D. and S. (if the latter is a priest or deacon) or with two other priests or deacons (cf. Deer. 2740 ad 2 ; 3804 ad 3). The following is to be observed : a) The C. must always take his position at the gospel side, even on Good Friday {ibid. and Memor. Rit., tit. V., c. 2, § 1, n. 10, note). He does not remove the chasuble for this function. b) The C. usually takes the part of the Christus in the singing of the Passion and recites the other parts in a medium tone of voice, just as he reads the Gospel during a solemn Mass. c) When he reaches the pars Evangelii he goes to the middle, says the Munda cor and the lube, Domine, and returns to the book to read the Gospel ; the S. stands at his side as usual, the D. receives the book of gospels, and the rest is done as described above. d) The D. and S. do not wear the planet a plicata during the chanting of the Passion, nor does the S. wear a deacon’s stole; if, however, he takes the part of the evangelista, he must be in Deacon’s Orders {Deer. 3110 ad 10) and wear a stole. e) The D. and S. in chanting the Passion do _ · 278 PALM SUNDAY nnt face the C.. but turn a little tn nno sirl« « THE SIMPLE RITE 279 Evangelii, etc., and makes the sign of the cross as usual. At the end of the Gospel he kisses the book and says Per evangelica dicta, etc., the server an­ swering Laus tibi, Christe. c. The prayers of the blessing now follow. d. The C. keeps his hands joined during the Pref­ ace also (Memor. Rit.) ; he bows at the Sanctus and makes the sign of the cross at the Benedictus, 2. THE DISTRIBUTION OF PALMS After the last oration the C. goes to the middle of the altar. If another priest is present the C., fac­ ing the pepole, receives the palm from him; both stand during this ceremony and kiss the palm (but not the hand). If no other priest is at hand the M., after the prayers of the blessing, places the palms for the C. and acolytes upon the altar ; the C. goes to the middle of the altar, kneels utroque genu, takes a palm from the altar, kisses it, rises, and gives the palm to the M. or an acolyte (Memor. Rit.). Then he returns to the book and reads the antiphons. This, however, need not be done if the choir sings the antiphons, in which case the distribution of palms takes place immediately. All the clerics (in­ cluding the priest who presented the palm to the C.) receive the palm kneeling at the edge of the platform, kissing the palm first and then the hand of the C. (Miss.) ; the servers assisting the C. hold his cope during the distribution. The distribution of the palms to the people is similar to the distribution of candles as described on p. 2G4. After the distribution the C. washes his - -c 280 PALM SUNDAY hands at the epistle side (in piano} and then says the last oration, during which a server fastens the palm to the processional cross. 3. THE PROCESSIONI (Cf. Ceremonies on Candlemas Day, p. 205.) The procession now forms: the Ac. with cross is first, the singers (if present) follow, and after them the C. He descends from the platform, genuflects in piano, puts on his biretta, and proceeds between two acolytes. During the procession the C. holds the palm in his right hand, and in his left the book from which he recites the antiphons with the acolytes. If possible the procession advances beyond the church door. When the versicles have been sung outside, the cross-bearer enters, the C. follows, and, alternat­ ing with the servers, says Ingrediente Domino if the choir does not sing it. The procession comes to an end at the high altar ; the cross-bearer puts the cross in its place, the C. goes to the epistle side in piano or to the sacristy, removes the cope, and puts OU the maniple and chasuble. Mass follows. The Passion is read at the gospel side, the last part (Altera autem die} alone being sung, and this in the tone proper to the Gospel. The C. does not hold the palm while reading the Passion, but the acolytes may do so. At the close a server says Laus tibi, Christe; the C. kisses the book and says Per evangelica dicta. The same course is followed on Tuesday and Wednesday when the last part of the i As to whether the procession is obligatory or not, cf. above, p. 26G, note. KSÎ τΤι THE SIMPLE RITE 281 Passion has been recited or sung as the case may be. Note the contrary procedure on Good Friday as de­ scribed on p. 319. The last Gospel is that of St. John (Memor. Rit.), IV. Tenebrae during Holy Week A. PREPARATIONS If expedient, the Blessed Sacrament is to be re­ moved from the altar and the tabernacle left open (AA.). On the altar there should be only the cross and six yellow candles; at the epistle side, where the Epistle is usually sung, the triangular candle­ stick with fifteen yellow candles (Caer. Ep.) ;1 and in the middle of the choir, a stand (uncovered) for the book of lamentations. B. THE RITE The officiating priest, vested in surplice (without stole but wearing the biretta), goes to the altar pre­ ceded by several servers. On arriving at the altar all genuflect to the cross; this includes the person who officiates unless he is a canon (cf. Rule, p. 2). The Aperi is said kneeling; they then go to the sedilia, where the Pater noster, Ave Maria, and Credo are said standing; then the antiphon is said and the psalm intoned by a chanter. They sit down at this intonation. In some places the Pater noster, Ave Maria, and Credo are said while kneeling at the foot of the altar, and the antiphon immediately on arriving at the sedilia. i In some places, Rome included, the candle at th · top is white, as symbolic of our Lord. 282 TENEBRAE 283 Note: 1. It is customary after the intonation to sit dur­ ing all the psalms and lessons and also during the versiele. During Matins and Lauds the versiele is recited by the two precentors, not by the C. All stand during the Pater noster and sit down before the various lessons (these remarks are according to the Caer. Ep.). 2. The person who intones stands during the intonation unless the contrary is expressly stated. Those who read the lessons go to the book-stand, genuflecting on arriving and before leaving. They place their hands on the book-rest of the stand during the lesson (all AA.). In the Matins of the Tenebrae the officiating priest does not recite the ninth lesson (Caer. Ep. and AA.). 3. After every psalm one of the lights on the triangular stand is extinguished, beginning with the bottom one on the gospel side, then the corresponding one on the epistle side, and alternating in this order (ibid., n. 7). While the Benedictus is being intoned all rise and make the sign of the cross; at the verse TJt sine timore an Ac. extinguishes the outermost candle on the ledge at the gospel side of the altar, then the corresponding one on the epistle side, then the next one on the gospel side, and so on. At the same time all the lamps in the church (with the exception of the sanctuary lamp) are to be extinguished (ibid., n. 11). During the antiphon after the Benedictus the officiating priest goes to the altar with the servers and, kneeling, intones the Christus factus est and the Miserere. At the same time an Ac. takes the candle at the top of the triangle and, standing at the epistle side, elevates it (Caer. Ep.) ; at the com­ mencement of the versiele Christus factus est he hides it behind the altar vel alio modo (Caer. Ep.) until after the prayer Respice, quaesumus. According to the Caer. Ep., the Miserere is to be said flebili voce and, according to the Breviary, I 284 TENEBRAE aliquantulum altius, i. e., judging from the context, somewhat louder than the Pater nosier, which is said quietly; this method seems to be the proper one and is more impressive. The officiating priest kneels while reciting the prayer Respice, quaesumus {capite aliquantulum in­ clinato: Caer. Ep., and simili voce: Brev.). After the oration a sign is given with the clapper and the Ac. reappears with the lighted candle {ibid.) and places it upon the triangular candlestick. All then repair to the sacristy. The candle is extinguished by the sacristan after the ceremonies (cf. Mer. and Kunz). H V. General Observations for the Sacred Triduum A. GENUFLECTIONS TO THE CROSS DURING HOLY WEEK During the last three days of Holy Week a gen­ uflection is to be made while passing before the cross. The following is the proper practice in this regard : 1. According to the rules given on p. 2, all the clerics (celebrant, canon, and bishop excepted) dur­ ing the whole course of the year are to genuflect towards the cross while assisting at a function ; hence during Holy Week also (e. g., the singers who assist in the choir at the chanting of the Tenebrae, and fliose who, vested in surplice, pass by the high altar on their way to a side altar· for the adoration of the Blessed Sacrament). 2. Conformably to Deer. 3049 ad 5, all without exception (even the celebrant, bishop, and canon) are to genuflect to the cross beginning with the adoration of the cross on Good Friday until None on Holy Saturday inclusively (hence, until the bless­ ing of the new fire exclusively). During the same period the customary reverences made in the choir are omitted {Deer. 3059 ad 27). 285 286 THE SACRED TRIDUUM B. THE HOLY SEPULCHER Concerning the meaning and character of the adoration and reposition of the Blessed Sacrament at a special altar on Maundy Thursday and Good Friday, the S.R.C. has, in the general decree of De­ cember 15, 1896 {Deer. 3939), given the following important decisions : 1. This solemnity is to represent the burial of Our Lord as well as the institution of the Holy Eucharist. 2. Statues and pictures of our Lady of Sorrows, of St. Mary Magdalen, of the guards at the sepul­ cher, etc., may not serve as decorations for the altar of the Blessed Sacrament. If, however, such repre­ sentations have been customary from time imme­ morial, they may be tolerated by the Ordinaries. 3. All previous ordinations contrary to this de­ cree are revoked.1 C. PARTICULAR OBSERVATIONS Cf. General Remarks above, p. 261, 8 and 9. More­ over the following points are to be observed : 1. In parish churches where a sufficient number of ministers is wanting, with the permission of the Ordinary, which is to be renewed every year, a low Mass may be said on Maundy Thursday (without the consecration of a second host and without the procession: Deer. 2616 ad 1). 1 Regarding the Holy Sepulchers and the exposition of the Blessed Sacrament connected therewith, cf. the treatise of Rev. G. Schober, C. SS. R., in the Linzer Quartalschrift, 1897, n. 2 and 3. GENERAL OBSERVATIONS 287 It is also allowed in this case to reserve the Blessed Sacrament in the tabernacle until evening, that the faithful may thus adore it there instead of at the altar of exposition {Deer. 3842 ad 3). 2. On Holy Saturday, however, even in smaller parish churches, the entire service must be per­ formed according to the Memor. Rit. {Deer. 2970 ad 5 ). 3. In the chapels of regulars or in their churches (provided the doors are closed to externs) the su­ perior of the religious community (or the chaplain in the case of lay religious) may say a Mass on Maundy Thursday, at which the members of the community receive the Paschal Communion. This permission may not be extended to other pious com­ munities or seminaries. Cf. Deer. 2799 ad 2; 4049 ad 2). Other religious must obtain permission from the local Ordinary (cf. quinquennial faculties). 4. There is no prohibition to the effect that Holy Communion may not be given to the faithful at an earlier hour preceding the high Mass on Maundy Thursday by a priest vested in surplice and white stole. 5. On Holy Saturday, also according to Canon Law (Can. 8G7, § 3), Holy Communion may be dis­ tributed during the high Mass or immediately after it (and this even, according to various authors, in the churches and chapels where the functions have not been celebrated). VI. Maundy Thursday A. SOLEMN RITE WITH MINISTERS 1. PREPARATIONS In general, all the preparations are to be in keep­ ing with the solemnity of the ceremonies. a. On the altar are six white candles, the altar­ cross veiled with a white cloth, and flowers. b. On the credence table there should be the usual requisites for solemn Mass; besides these, a second chalice {amplior et pulchrior ceteris: Caer. Ep.) with paten and pall, a rich white veil for this chal­ ice, and a white silk ribbon ; on the paten to be used at Mass, two large Hosts (likewise a ciborium with small hosts) ; moreover, a communion-cloth, white stoles for the priests, a suitably adorned humeral veil for the C., a white cope, and candles; near the credence table, the processional cross velata velo violaceo {Caer. Ep.) ; bells and clappers. c. The Repository of the Blessed Sacrament is, according to the Caer. Ep., to be intra ecclesiam; according to the Missal, in aliqua capella ecclesiae vel altari; according to both, praeparandum ornandumque quo pulchrius magnifi,centiusque poterit, multis luminibus {sc. lampadibus : Dellerdt) orna­ tum. On the altar of the repository are six candlesticks THE SOLEMN RITE 289 with wax candles {Caer. Ep.) and midway between them a small tabernacle {capsula elegans: Memor. Rit.) for the Sacred Host. There is no cross on the altar; a corporal is in the tabernacle in addition to the one on the altar {ibid.). d. In the sacristy, besides the usual requisites for solemn Mass, there should be another amice, alb, cincture, and white tunic for the second S. who is to carry the cross (if the latter cannot be had, a cleric vested in surplice carries it) ; violet stoles for the C. and D., to be used during the stripping of the altars ; finally a canopy {baldachinum perpulchrum : Caer. Ep.). Note: The baldachin is prescribed for the procession with the Blessed Sacrament, yet it is well to note the observa­ tion of Mer. II, 191: Donec Celebrans Sacramentum apud altare et in Presbyterio sustinet, non oportet cum comitari parvo umbraculo. e. Outside the church or chapel in which the cere­ monies are held, a suitable dignified place should be prepared for the reservation of the ciborium con­ taining the Blessed Sacrament. If no other place can be found, a tabernacle erected in the sacristy may serve the purpose (Air.). According to the Roman rite, the Blessed Sacrament should no longer remain in the church after the ceremonies of Good Friday. This rite is symbolic of the Church’s grief at the death and temporary separation from her divine Spouse. If it is impossible to find a suitable place in which to keep the ciborium during this time, it may be placed in the tabernacle of the repository {Memor. Hit., tit. IV, c. 1). 290 MAUNDY THURSDAY 2. THE MASS The psalm Judica me and the Gloria Patri at the Introit and Lavabo are omitted {Miss., ante Dom. Pass.). At the intonation of the Gloria the bells are rung; they then cease to be rung until the intona­ tion of the Gloria on Holy Saturday. The organ may be played during the entire Gloria, but after that not until Holy Saturday {Deer. 3515 ad 4). The Gloria and the corresponding Ite, Missa est are the solemn kind. As regards the rest of the Mass until the Agnus Dei, the usual ceremonies (incensing of persons, etc.) take place. Attention is called to the propria in the Canon before the Consecration. If small hosts are to be consecrated, the M. car­ ries the ciborium containing them to the altar at the same time that the S. takes the chalice. As re­ gards the D.’s part, cf. pp. 183 and 186, footnotes. The use of the clapper at the Sanctus, Consecra­ tion, etc., is not prescribed but customary. The Pax is not given, but after the Agnus Dei the D. and S. remain in their places. Two acolytes are to be in readiness to present the stoles to the priests; two are to hold the communion cloth. After the Ag­ nus Dei {Caer. Ep.; Memor. Rit.) the M. (or, in the absence of the latter, the S.) carries the second chalice with appurtenances to the epistle side of the altar; when the C. has received the Precious Blood, the D. uncovers the second chalice; the C. then genuflects with the D. and S. and carefully places the large Sacred Host in the chalice, which the D. holds above the corporal ; the three then genu­ The solemn rite 291 fleet. The C. purifies the corporal where the second Sacred Host lay. and then the paten over the chalice which is used at Mass; the D. covers the latter with the pal]. The C., D., and S. again genuflect. The C. and S. step towards the gospel side, but do not kneel down; the D. goes to the middle and prepares the chalice into which the Sacred Host has been laid (the chalice, of course, is to remain on the corporal). He covers it with the pall, upon this places the inverted paten, and over this the veil (but without tying it) ; then the D. reverently {Caer. Ep.) places the prepared chalice in the mid­ dle of the altar and somewhat towards the taber­ nacle. The chalice used at Mass is placed in the direction of the g ospel side but not beyond the corporal (the paten of the latter chalice, because already purified, may lie outside the corporal). Holy Communion is now solemnly given (cf. above, p. 188, footnote ). When the D. has placed the ciborium in the tab­ ernacle after the giving of Holy Communion, he changes places with the S. (genuflecting in termino a quo and ad quern). The C. purifies the paten which the D. held during the distribution of Holy Com­ munion and then receives the ablutions without leav­ ing the middle of the altar; the Mass proceeds as customary coram Sanctissimo (cf. p. 212). At the last Gospel the C. non signat altare, sed seipsum tantum {Miss.). At the Et Verbum caro factum est he genuflects towards the Blessed Sac­ rament. Meanwhile candles are distributed to the clergy; the cross-bearer (a second S. vested in a 292 MAUNDY THURSDAY tunic or, if the latter is not present, a cleric in sur­ plice) enters the choir and, after making a prostra­ tio to the Blessed Sacrament, takes his position near the processional cross. The C., D., and S. genuflect on the platform towards the Blessed Sacrament and proceed a latere ad sedilia. The D. and S. remove the maniple ; the C. removes both chasuble and man­ iple and receives the cope from the M. (the other vestments are taken to the sacristy either by an Ac. or the sacristan). After disposing of the maniples, the acolytes im­ mediately take their candlesticks ; the second S. takes the cross and, accompanied by the acolytes, takes his position at the entrance of the choir but still faces the altar. 3. THE PROCESSION ' ‘ -*■ - · · X The C., accompanied by the D. and S., who hold the extremities of his cope, goes to the middle, where the three make a prostratio in piano and kneel on the lowest step. Then incense is put into two cen­ sers (the customary oscula and blessing of the in­ cense being omitted) and the Blessed Sacrament is incensed with one of the censers. The C. then re­ ceives the humeral veil and the three ascend. The C. and S. kneel at the edge of the platform while the D. goes upon the platform and, turning a little to one side, genuflects to the Blessed Sacrament. He then lightly ties the white veil about the chalice by means of a silk ribbon (J/emor. Pit.), takes hold of the chalice with his left hand infra pedem and THE SOLEMN RITE his right below the cuppa? turns to the C., and (standing) presents the chalice to the C., who is still kneeling (Caer. Ep.) ; the C. bows and receives the chalice with his left hand at the knob and his right hand placed on top; the D. places the ends of the veil over the chalice and the hands of the C., genu­ flects on one knee, and rises, the S. and C. rising likewise. The C., holding the Blessed Sacrament, turns to the people from his position on the plat­ form; the D. goes to his right, the S. to his left. All (except cross-bearer and the two accompanying aco­ lytes) now make the prostratio and the procession starts. The cross-bearer, accompanied by the two aco­ lytes, precedes and is followed by the singers, who commence the Pange lingua. Next come the clerics, walking two by two, each holding a lighted candle in the hand on the outer side of the line. After the clerics come the thurifers, who, turning partially to the Blessed Sacrament, incense it as they advance. Last comes the C. with the Blessed Sacrament, be­ tween the D. and S., who hold the extremities of the cope. The canopy-bearers receive the C. outside the choir. The procession may not leave the church, but it is proper to take the longer way within the church. During the procession the C. in a medium tone of voice recites the Pange lingua with the D. and S. and, if required, other hymns or psalms i In general in a manner just the reverse of that in which the C. is to hold it; the D. should therefore be on the alert and consider how the C. is to receive the object concerned. 294 MAUNDY THURSDAY (Memor. Rit.). The choir sings as far as the Tantum ergo, but may, if need be, begin again the Nobis natus, etc. (Mr.). Arrived at the repository, the cross-bearer and acolytes take such a position that in returning to the sacristy they may be first; they turn towards the Blessed Sacrament. The digniores among the clerics stand next to the altar. The C. goes with the Blessed Sacrament to the place of repose and stands before it; the D. kneels there in piano on both knees, bows, and in this kneeling posture receives the Blessed Sacrament from the C. (who is stand­ ing), taking the chalice with his right hand infra cuppam and his left ad pedem. Then he rises, allows the C. to genuflect, and either places the Blessed Sacrament upon the altar (Miss.) or immediately in the tabernacle (Caer. Ep.), which is left open. He genuflects on one knee and returns to the C., who in the meantime has knelt on the lowest step and taken off the veil. Note: This method of presenting the Blessed Sacrament holds also at the conclusion of a procession (Dccr. 4198 ad 13 et 14). As soon as the D. takes his position next to the C. (or even a little before), the choir sings the Tantum ergo. (They may also sing the 0 Salutaris: Caer. Ep.) Incense is put into one censer only (the one on the epistle side) in the manner usual coram SS. Sacramento, and the Blessed Sacrament is in­ censed. (The versicle and oration de SS. Sacramento are not sung.) The D. then goes to the platform, THE SOLEMN RITE 295 genuflects (always on one knee), places the Blessed Sacrament in the tabernacle (or, according to the method given in the Caer. Ep., closes the tabernacle door), genuflects again, closes and locks the door (the key being for this purpose kept by the M.),1 and again kneels at the side of the C. The candles used during the procession are extinguished (ex­ cept those of the two acolytes) and collected as soon as the tabernacle is closed and the Genitori Genitoque has been entirely sung. All now rise and make a prostratio in piano; the C., D., and S. receive their birettas (which at an opportune time have been brought from the high altar and which they put on only after leaving the repository) ; those who return to the sacristy pro­ ceed thither via breviore (the clerics go to the choir), the cross-bearer with acolytes going first, then the two thuri fers, etc. In passing the high altar a genu­ flection is to be made, but if the Blessed Sacrament has already been removed from the altar, the C. takes off his biretta and bows profoundly. Note: Although the Blessed Sacrament is enclosed in the repository, it is nevertheless adored in the same manner as at the solemn exposition; hence there are to be many lights (Caer. Ep.) and continuous adoration (Memor. Rit.), and the genuflection is to be made on both knees. In some places it is advisable, may be even necessary, to preserve the Blessed Sacrament during the night in the usual stronger tabernacle. In such cases early the next morning the candles should be lighted, the chalice transferred to the repository, and the adoration continued as before.i i This observation is made because in some places it has been customary to leave the key in the possession of dis­ tinguished lay persons, not without danger of abuse. 296 MAUNDY THURSDAY 4. VESPERS Vespers begin as soon as the C. has returned to the sacristy; the candles on the high altar are in the meantime to remain lighted. The entire Ves­ pers are recited (not chanted) by the clerics present in the choir. The dignior ex clero (in some places the C. of the Mass) says the Christus factus est and the prayer Respice, quaesumus while kneeling and in a subdued tone of voice as at the Tenebrae; so, too, the Miserere. In various localities it is cus­ tomary for the C. to return from the sacristy with the D. and S. for the stripping of the altars (cf. below, 6) towards the end of Vespers and say these prayers. 5. THE TRANSFERRING OF THE BLESSED SACRAMENT (Cf. Memor. Rit., tit. IV, c. 2, §3.) A sanctuary-lamp is previously lighted where the Blessed Sacrament is to be reserved, and a corporal is spread there as well as at the high altar. A priest, vested in surplice and white stole and accompanied by two acolytes with candlesticks or at least lighted candles, goes to the altar during the procession or Vespers, genuflects in piano, ascends, opens the tab­ ernacle, takes out the ciborium, and places it upon the altar; then he genuflects, kneels at the edge of the platform, receives the humeral veil, ascends to the altar, genuflects, takes hold of the ciborium with the left end of the veil, covers the top of the ciborium with the right end of the veil, and carries it to the place intended for it. THE SOLEMN RITE 297 There he places the ciborium on the altar, genu­ flects, kneels at the edge of the platform, takes off the humeral veil, again ascends, genuflects, opens the tabernacle, puts the ciborium into it (behind the chalice containing the large consecrated Host, if reserved with it), genuflects, closes the tabernacle, descends, prays a short time while kneeling upon the lower step, genuflects (or if demanded makes a prostratio), and returns to the sacristy. 6. THE STRIPPING OF THE ALTARS The candles remain lighted after Vespers. Towards the end of Vespers the C., D., and S. (all vested in alb, the C. and D. in violet stole, and the three wearing birettas), preceded by the acolytes, proceed to the altar one behind the other. Arrived at the altar, all (except the C., who bows) genuflect to the cross ; they then kneel on the lowest step and the C. says the antiphon Christus factus est in case it has not been done before. At the conclusion of the Vespers, the C. rises with the D. and S. and, standing in plano {Memor. Rit.), intones the antiphon Diviserunt ; the choir contin­ ues and says the twenty-first psalm (standing) and after this the antiphon. (The psalm is to be said more or less rapidly according as the number of altars to be stripped is greater or smaller, for the psalm is never repeated.) If no clerics are present in the choir, the C., D., and S. have to say the psalm and antiphon, and this in a loud tone; the S. holds the book for the C. After intoning the antiphon the C. ascends the platform with the D. and S. and be- 298 MAUNDY THURSDAY gins to strip the altars: the altar-linen is removed first and given to the acolytes; the latter then re­ move flowers, altar-cards, etc. The cross and candles remain. After the high altar has been stripped, the proper reverence is made in piano and the C., D., and S. go to the other altars one behind the other (if ex­ pedient they will go by way of the gospel side) ; afterwards they return to the high altar, recite there the rest of the psalm and antiphon, and after the appropriate reverence return to the sacristy. Note: If there are many altars to strip, other priests in surplice and violet stole (or even ministri inferiores : Mer.) may, while reciting the psalm, strip the side altars. That this may be done in an orderly and edifying manner, the altars in question should l>e assigned to definite priests and acolytes who are to assist them. It is sufficient that the main appurtenances of the altar-table be removed during this ceremony (Memor. Hit.). The other articles may be removed later. After the stripping, wherever customary, the holy water may be taken from the fonts in the church. B. THE RITE WITHOUT MINISTERS Since much under this head agrees with the sol­ emn ceremonies, the following points, arranged ac­ cording to the Memor. Rit., are added here (cf. what has been remarked on the solemn functions of Maundy Thursday). 1. THE MASS (Which, if possible, is to be sung.) After the Agnus Dei an acolyte (without directly touching it) carries the second chalice with appur­ tenances to the altar if the priest has not himself THE SIMPLE RITE 299 placed it there before Mass. The priest places the second Sacred Host in the chalice in the manner in­ dicated above, p. 291. If there is no second chalice, after the ablution the priest places the second Sacred Host in the puri­ fied chalice just used at Mass and purifies his fingers in the ablution-vase. 2. THE PROCESSION The C. puts on a white cope ; if such is not avail­ able he may officiate in alb and stole, or, according to Mr., vested in chasuble, but in any case without the maniple. One censer is sufficient; two, however, are not prohibited. If no singers are present, the C. himself begins to sing the Pange lingua or to recite it aloud. The cross-bearer leads the procession, if possible, with two acolytes carrying candles; then comes the thurifer, partially turning to the Blessed Sacrament as he advances; then, under the canopy, the priest with the Blessed Sacrament, and at his left an aco­ lyte, holdng the extremity of the cope. After the C. has placed the Blessed Sacrament in the tabernacle on the side altar and closed the same, he returns immediately to the high altar and, ac­ companied only by two acolytes with candlesticks, carries the ciborium by the shorter way to the place prepared (for the method cf. p. 296). lie then re­ turns to the sacristy, takes off the cope and white stole, and proceeds to the stripping of the altars whilst reciting the twenty-first psalm. The priest savs the Vespers privately afterwards. VII. Good Friday A. SOLEMN RITE WITH MINISTERS 1. PREPARATIONS a. The high altar should be entirely devoid of decorations: no altar-cloths, no altar-cards, no stand for the missal, no carpet; there should be six candle­ sticks upon it (not of silver: Caer. Ep.) with yel­ low candles (to be lighted shortly before the pro­ cession). In the middle of the altar is placed a suitable crucifix veiled with a black or violet cloth (Λ/emor. Rit.), but in such a manner that the covering may be readily removed. If the ordinary altar-cross is not serviceable for the adoration, another may be placed on the altar in its stead, but it is not allowed to have alongside it a second cross intended for the adoration (cf. Mer., Miss., and Caer. Ep.). No pictures or other decorations are permitted on the altar (Caer. Ep.). Tabernaculum SS. Sacra­ menti sit pariter nudum, vel coopertum conopaeo hang before the tabernacle, the better to set off the crucifix. On the platform or second step are placed three violet or at least dark-colored cushions (Carpo). Note: Anything like sumptuous or showy decoration, as usually obtains in the ease of stately funerals, is to be 300 THE SOLEMN RITE 301 avoided; it is entirely out of harmony with the practice of the Church. In fact, the very absence of all decorations on and about the altar imparts the proper impression for Good Friday. b. On the credence table there should be a white cloth which barely covers the top of the table {Caer. Ep.) ; upon this a folded altar-cloth (of such length that it will extend but a little beyond the sides of the altar and overhang somewhat at the front of the altar-table—Memor. Rit.), the missal on its stand (but no covering on the stand), the book of epistles for the lector and S., a black veil for the chalice, a burse and corporal, a purificator, a vessel with water for the ablutio digitorum, cruets for Mass, the finger-towel, two candlesticks with yellow candles (not lighted) for the Ac., but no altar-cards {Memor. Rit.). Near the credence table is the processional cross, the image covered with a violet veil ; for the adora­ tion of the cross, a violet-colored carpet, a violet cush­ ion, and a white cloth interwoven with violet silk {Caer. Ep.; Memor. Rit.). c. In the choir on the epistle side is the sedilia, entirely devoid of ornamentation {sedilia penitus nudata: Caer. Ep.) ; on the gospel side, three book­ stands for the chanters of the Passion (no covering on the stands). d. At the repository there should be at hand the tabernacle-key, a white humeral veil, white candles for the procession, the canopy, and a corporal (spread on the altar-table). e. In the sacristy black vestments should be in readiness: for the C., the maniple, stole, chasuble; •f 303 GOOD FRIDAY THE SOLEMN RITE for the D., the maniple, stole (no dalmatic), the planeta plicata; for the S., the maniple (no tunic), the planeta plicata; for the three deacons of the Passion, three albs, cinctures, black maniples, the stoles usually worn by the deacons; for the S. who carries the cross, an amice, alb, cincture (no maniple nor tunic), the planeta plicata (if the cross-bearer is only in minor orders, he wears a surplice). Two censers for the procession should be at hand. Special attention is called to the following: Omnes utuntur parament is nigris, si haberi possint, et deficientibus nigris, coloris violacei (Caer. Ep., 11, c. 25, n. 6). the C., D., and S. kneel on the lowest step or in piano and prostrate themselves either on the second or third step for the space of time required to recite the Miserere; all the others kneel and bow. The two Ac. go to the credence table immedi­ ately after the genuflection, take the altar-cloth, and spread it upon the altar-table (cf. above, p. 301, b.) so that the ends extend a little beyond the sides, but so that it does not hang over in front; hence the back part of the cloth is slightly tucked in. The M. carries the missal and stand to the altar and opens the former. After thus silently praying for some time, all rise, the cushions are removed, and the C., D., and S. (without genuflecting) ascend to the platform ; the C. kisses the altar and goes to the book, the D. preceding the C., but somewhat to his right ; the D. and S. take the positions customary at the Introit. When the C. begins to read the Lesson, an Ac. or the other cleric takes a missal, goes to the middle of the altar, genuflects, proceeds to the epistle side, and recites the Lesson in the proper tone of the Lessons ; then he closes the book, genuflects in the middle of the altar, returns the book to the credence table, and proceeds to his regular position. After the tract the D. and S. stand behind the C. in the position usual during the Orations ; when the C. sings Oremus, he bows to the cross, extending and joining his hands as customary. (He makes no genu­ flection with the others either now or afterwards.) As regards the Oremus, flectamus genua, and Levate, the following general direction is given {Hit. 302 2. THE RITE PRECEDING THE MASS OF THE PRESANCTIFIED Note: Παο die omittuntur oscula rerum et manus (Deer. 4193 ad 3). After the Lessons of to-day as well as after the Prophecies on Holy Saturday, the response Deo gratias is omitted (Ruhr. gen., X, 1 ) ; so, too, Laus tibi, Christe at the end of to-day’s Passion (ibid., X, 6). a. Approaching the altar, the thurifer 1 goes first (without censer), then the two Ac. (without candle­ sticks), then, one behind the other, the S., D., and C. wearing birettas, and at the side of the C. the M. (If they should pass the altar of the repository, all make a prostratio, the C., D., and S. first taking off their birettas.) b. Arrived at the high altar, all genuflect to the cross (except the C., who bows profoundly). Then i According to a number of authors the thurifer does not go to the altar now; at all events he is not to kneel imme­ diately back of the C. during the prostration, but at the epistle side, so as not to mar the harmonious aspect of the ceremonies. 304 ·Τ· ; vê- ▼ GOOD FRIDAY cel., V, 5) : “Flectamus genua” dicitur a Diacono, a Subdiacono vero ((Levate,” illo primum genuflectente, hoc primum surgente, Celebrans vero non genuflectit. The D. genuflects only towards the end of the Flectamus genua, since, in general, as little singing as possible is to be done while genuflecting, and in order to avoid having to remain kneeling on one knee. The S. (after having removed the planeta plicata} receives the book of epistles from the M. and sings the Epistle as usual; however, he does not after­ wards go to the C., but immediately returns the book, puts on the planeta plicata, and again goes to the right of the D. c. The Passion. As regards the reading and chant­ ing of the Passion, cf. Palm Sunday, p. 275, and ob­ serve the following: 1) In case three deacons sing the Passion: a) The C. on this day reads the entire Pas­ sion as well as the pars Evangelii before turning to the chanters of the Passion ; before the pars Evan­ gelii, remaining at the book and bowing profoundly to the cross, he says the Munda cor (without the lube, Domine, benedicere}. b) After the Passion has been chanted as far as the pars Evangelii, the C. again turns to the mis­ sal, the D. goes to the credence table, removes the planeta plicata (he puts it on again only at the end of the Mass of the Presanctified : cf. p. 318 ; mean­ time he wears the stola latior: cf. p. 259), and car­ ries the book of gospels to the altar. The S. and Ac. in the meantime remain in the middle at the foot THE SOLEMN RITE 305 of the altar as is usually done before the Gospel. The 1). says the Munda cor at the edge of the platform, rises, takes the book of gospels, descends (without having first received the C.’s blessing), genuflects with the S., and, standing in the usual place, sings the last part of the Passion in the tone proper to the singing of the Gospel (omitting, how­ ever, the sign of the cross and the incensing of the book). The Ac. assist without their candlesticks, while the C., as usual, faces the D. during the sing­ ing of the Gospel. At the end of the Gospel the S. closes the book and hands it to an Ac. ; the D. and S. go to the middle, genuflect, and stand in a direct line behind the C.1 2) In case the C. sings the Passion with the D. and S. : a) After the Tract the C. (bowing in the middle of the altar) goes to the gospel side, where a second missal-stand with the book of the passion has been placed by the M. The C. recites submissa voce what is not sung (cf. Palm Sunday, p. 275). b) The D. and S. (removing the planeta pli­ cata} proceed to the gospel side with the C., genu­ flect in the middle, and take their position there in piano (cf. ibid.}. c) After the Passion has been sung up to the Gospel part, the C. goes to the middle of the altar to recite the Munda cor, then at the gospel i If a sermon is to be preached, it should be done now (Cacr. Ep.; Memor. Rit.). In that case the C. from his position at the epistle side (without bowing to the cross) goes directly to the sedilia, while the D. and S., as was remarked above, genuflect and follow him. GOOD FRIDAY THE SOLEMN RITE side reads the Gospel submissa voce and proceeds again to the epistle side. d) The D. (with the book of the gospels) and S. meanwhile come to the middle and genuflect; the S. immediately goes to assist the C. at the Gospel; the D. places the book of the gospels on the altar as soon as the C. has left the middle, says the Munde cor while kneeling at the edge of the platform, again takes the book, and descends in planum, where the After the Orations the C., D., and S. (the latter preceding) go per breviorem ad sedilia (without making a reverence to the cross, since they are not standing in the middle of the altar). The C. re­ moves the chasuble (the S. the planeta plicata} ; the three ministers do not remove their maniples now, but immediately before the adoration of the cross QVemor. Rit. nov.}. Thereupon the C., D., and S. go to the epistle side of the altar in posteriori parte anguli altaris {Miss.}, the C. and S. (at his left) turning to the people. The D. immediately ascends from the side to the platform, genuflects in the middle of the altar, takes the cross reverently {Caer. Ep.}, and, holding it with both hands and with the veiled image turned to the C., presents it to the latter (omitting os­ cula} and then stands at the C.’s right; an Ac. holds the open missal. The C. receives the cross reverently {Caer. Ep.}, holds it with his left hand, the image turned towards the people, and, with the assistance of the D. and S., with his right hand unveils the upper part but only parum {Miss.}, usque ad transversum crucis {Memor. Rit.}, so that the head does not appear; then he raises the cross with both hands (the first time bringing the transverse beam to the level of the eyes: Mer.) and sings Ecce lignum crucis, continuing (to­ gether with the D. and S.) in quo salus mundi pependit.1 When the C. begins to sing, all rise; 306 n to the epistle side. The blessing is not asked; the rest follows as above, 1), b). d. The Admonitiones. While singing the Admoni­ tiones, as well as during the Oremus introducing them, the C. keeps his hands joined and does not bow; however, at the Oremus of the Orations proper he extends and joins his hands and bows to the cross; the Orations are sung in tono feriali (cf. Mu­ sical Appendix, p. 422). • Note: In the later editions of the Missal all the Admoni­ tiones with notes may be found at the end of the book; and in the most recent editions, in the text itself of Good Friday. e. The Unveiling of the Cross. The beauty and impressiveness of the ceremony of Good Friday reach their climax in the unveiling and adoration of the cross; hence this is to be performed with the greatest possible care and attention. .- , At the end of the Orations the Ac. spread the carpet intended for the cross in a suitable place before the altar, place thereon the violet cushion, and lengthwise upon the latter the white cloth. 307 1 Two singers may arrange themselves at the side of the D. and S. and assist them in singing their parts (Mr.; Le Vavasseur ). 308 GOOD FRIDAY at the Venite adoremus all kneel on both knees (Caer. Ep.) and bow their heads profoundly (se prosternunt: Miss.). The Ac. closes the book, kneels, and bows also; the C. alone remains stand­ ing. Then the C. ascends to the platform with the D. and S. and stands in cornu epistolae (i. e., where he usually says the Introit) ; if expedient the three will stand on the platform. The C. then unveils the right arm and the head of the image, raises the cross somewhat higher, and in a higher tone sings Ecce lignum crucis ; the rest follows as before. The C. finally removes the covering entirely (the S. immediately hands it to the M.), raises the cross still higher, and in a still higher tone sings Ecce lignum crucis, etc. After the last Venite adoremus, all (even the D. and S.) remain kneeling; the C., unaccompanied (except in case of necessity, when the M. will ac­ company him), with both hands reverently and devoutly holding the cross aloft (Caer. Ep.), the image turned towards the people, carries it to the place prepared for it. Arrived there, he kneels down, places the cross on the cushion, rises, and genuflects. As the C. rises, all rise likewise and remain standing ; the D. and S., however, genuflect in their position on the platform when the C. genuflects before the cross and then, with the C. between them, proceed to the sedilia. There the three remove the maniple, sit down, and take off their shoes (the rubrics do not prescribe this for the D. and S., yet it is cus­ tomary for them to do so). THE SOLEMN RITE 309 Note: It is practical and also advisable to wear suitable slippers during this function (cf. Caer. Ep.: C. deponit calceos seu crepidas). f. The Adoration of the Cross. The C., unaccom­ panied, without biretta, and with his hands joined, now proceeds to adore the cross. He kneels on both knees three separate times as he gradually ap­ proaches the cross {Miss.; Caer. Ep.) and, bowing his head, says each time some prayer similar to the fol­ lowing: Adoramus te, Christe, et benedicimus tibi, quia per sanctam crucem tuam redemisti mundum {AA.). After the third adoration, which is made immediately in front of the cross, the C. kisses the feet of the crucifix, rises, genuflects on one knee {Deer. 3855 ad 10), and goes to the sedilia, where he puts on his shoes, the maniple, and chasuble, and sits down and covers his head. As soon as the C. begins the adoration of the cross, the choir intones the Improperia. The D. and S. adore the cross either immediately after the C. has finished doing so or only after he has returned to the sedilia. In this latter case they remain standing at the sedilia while the C. adores. They approach the cross side by side, observing the directions given above for the C. First the D. and then the S. kisses the feet of the crucifix. Both rise at the same time, genuflect on one knee, go to the sedilia, put on their shoes and the maniple (the S. moreover puts on the planet a plicata), sit down, cover their heads, and in a moderate tone of voice alternate with the C. in reciting the Improperia, which are nicely arranged in the new Missal and the 310 GOOD FRIDAY Memor. Rit. The Improperia are recited entirely or in part, according to the duration of the adora­ tion. An Ac. may hold the missal if convenient. Note: 1. Only the Ordinary precedes the C. in the adora­ tion (Caer. Ep.; Deer. S.R.C. ). A visiting bishop follows immediately after the C. In this case the C. remains standing at the sedilia after his own adoration until the bishop has finished adoring. Others approach the cross in pairs and at similar distances. If, after the formation of the pairs, some­ one remains over, he joins the pair immediately preceding him (Mr.). 2. If a large concourse of the faithful be present, a priest vested in surplice and black stole may place one or more crosses for them to adore in convenient places; an Ac. remains kneeling near the cross ob reverentiam sanctae crucis et ob ordinem (Mer.). In sonie places (e. g., in the United States) one or more priests in surplice and black stole go to the communion railing and present the crucifix to the faithful to kiss (carrying a white cloth with which to wipe the crucifix). After the unveiling of the cross an Ac. takes the veil off the processional cross, and the sacristan un­ covers the crosses (not the pictures) of the side altars. The S. who is to carry the processional cross Π vests during the adoration and, towards its comple ­ tion, comes into the choir. Towards the end of the adoration of the cross the candles on the altar and credence table are lighted (Cacr. Ep.). While the M. removes the missal-stand from the altar, the Ac. unfolds the altar-cloth previously tucked in, so that a small margin of it hangs over the front of the altar. Thereupon the D. takes off his biretta, rises, goes to the credence table, takes the burse and purifi­ cator, and, with the customary reverence to the C., ascends a latere (if the cross lies on the steps of THE SOLEMN RITE 311 the altar), genuflects on the platform in the direc­ tion of the cross, goes to the middle of the altar, spreads the corporal, and lays the purificator beside it: at the same time the M., genuflecting towards vase intended for the purifying of the fingers to the Ml M| At the end of the adoration the D. and S. again rise, but the latter remains at the sedilia; the D. goes to the cross (accompanied, if need be, by the M.), genuflects, kneels down, takes the cross, and reverently (Miss.; Caer. Ep.) carries it to the altar, keeping the image of the crucifix turned towards the altar (ΛΛ.) ;1 he places it in an upright position on the altar, genuflects, and returns by the shortest way to the C. When the D. kneels down to take the cross, all rise with the C. and then kneel until the D. has placed the cross upon the altar (Caer. Ep.). The acolytes now remove the cushion and carpet. If other crosses have been set up for the devotion of the faithful, they are removed after the adoration by priests wearing surplice and black stole. g. The Procession. The C., D., and S. then go to Ml i If however, the cross has been merely placed upon the altar steps, the D. will carry it in the manner he takes hold of it, i. c., turned towards himself. Mil MJ Ml Ml Ml M| Ml Ml Ml ΜI M1 Μί GOOD FRIDAY THE SOLEMN RITE the middle of the altar; the cross-bearer with two Ac. carrying candlesticks stands behind them. All (except the cross-bearer and the two Ac.) genu­ flect to the cross (the C., D., and S. taking off their birettas while doing so) and the procession ad­ vances. The cross-bearer between the two Ac. goes first, the clergy follow, and finally, one behind the other and wearing the biretta, the S., D., and C. one side, genuflects, takes the chalice containing the Blessed Sacrament from the tabernacle (holding it with his right hand infra cuppam and with his left infra pedem), reverently presents it to the kneel­ ing C. {Caer. Ep.), and covers the chalice and the C.’s hands with the extremities of the veil. The C. receives the chalice with the ends of the veil (hold­ ing the knob of the chalice in his left hand and plac­ ing his right hand upon the paten), then rises, allows the D. to genuflect to the Blessed Sacrament, and turns to the people. The D. and S. at the same time change places, the D. going to the C.’s right and the S. to his left. When the C. turns to the peo­ ple, the singers intone the hymn Vexilla Regis, which the C. recites in a moderate tone of voice. The procession returns to the high altar per viam longiorem; the cross-bearer with the two Ac. goes first, then the singers, clergy, candle-bearers (eight or ten according to the Caer. Ep.), the two thurifers, and finally the C. between the D. and S. under the canopy (outside the chapel or repository). Arrived at the altar, the cross-bearer places the processional cross near the credence table and goes to the sacristy; the Ac. proceed to the credence table, place the candlesticks thereon, and kneel down ; the rest kneel on both sides of the choir and, turning somewhat in the direction of the altar, re­ main kneeling with lighted candles until the C. has received the Sacred Species at the end of the Mass of the Presanctified. The candles are then extin­ guished, all rise, and remain standing until the conclusion of the ceremony {Memor. Rit.). Note: Incense is not put into the censer before the proces sion (Miss.; Memor. Rit. nov.). The procession advances to the chapel (reposi­ tory) per viam breviorem. Arrived there, the cross­ bearer with the two Ac. remains standing at the entrance, the farthest removed from the repository; all the rest kneel down, those who arrive last ar­ ranging themselves nearest to the altar. On enter­ ing, the C., D., and S. take off their birettas (the M. seeing to it that the birettas are taken to the high altar), make a prostratio in piano, kneel on the lowest step, and remain praying for a short while {Caer. Ep.). In the meantime the candles in­ tended for the procession are lighted. The D. ascends to the platform, genuflects, opens the tabernacle (but does not remove the Blessed Sacrament), genuflects again, and returns to the side of the C. Incense is then put into both censers, and the Blessed Sacrament is incensed. After the incensation the M. places the veil on the C. ’s shoul­ ders; the three then ascend, the C. and S. going only as far as the upper step, where they kneel ; the D. goes upon the platform and, turning somewhat to 314 GOOD FRIDAY When the C. reaches the altar after the proces­ sion, the D. kneels clown before him in piano, re­ moves the extremities of the veil from his hands and the chalice, and, while kneeling at the foot of the altar and bowing, receives the chalice contain­ ing the Blessed Sacrament from the hands of the C., who meanwhile remains standing; the D. rises immediately and waits until the C. has genuflected ; he then reverently places the chalice on the altar (without genuflecting again), removes the silk rib­ bon, arranges the veil on the chalice as at the com­ mencement of Mass, genuflects, and goes to the side of the C., who in the meantime has taken off the humeral veil. Then the C. puts incense into one of the censers (without, however, blessing it), the S. meanwhile standing in the usual position. While the C. incenses the Blessed Sacrament, the D. and S. hold the chasu­ ble. One of the thurifers may now return to the sacristy, one alone being necessary for the Mass. 3. MASS OF THE PRESANCTIFIED The C. ascends to the platform with the D. and S. where the three genuflect; the S. then goes to the right of the D., where he again genuflects (ac­ cording to the general rule, p. 158). a. Offertory. The Ac. go to the credence table for the wine and water. The D. uncovers the chalice, taking off first the veil (which the M. carries to the credence table), then the paten and pall. Holding the paten with both hands (Mer.) he extends it towards the C., who, taking the chalice, allows the THE SOLEMN RITE 315 Sacred Host to glide gently upon the paten and places the chalice upon the corporal towards the epistle side. If the C. has touched the Sacred Host, he purifies his fingers immediately in the vessel pre­ pared for that purpose. The D. presents the paten to him ; the C. takes it with both hands and, while thus holding the paten, places the Sacred Host on the corporal towards the front of the altar (with­ out previously making the sign of the cross) ; the paten, however, because it is not purified, he places on the corporal to the right. The D., without removing or purifying the chal­ ice, pours wine into it, the S. pouring the water (without the customary blessing and prayer) ; after returning the cruets the S. genuflects and goes to the left of the C., where he again genuflects. The D., without first wiping the chalice, presents it to the C., who immediately places it upon the cor­ poral ; the D. covers it with the pall. b. Incensation. Incense is now put into the censer (the usual blessing and oscula being omitted), in doing which the C., D., and S. will step a little to one side. According to the Miss., Caer. Ep., and Deer. 2003, the incensing is done in the following manner: The three genuflect; then the C. incenses the oblata as usual (hence he says Incensum istud, etc.), genuflects, and (standing, as customary) in­ censes the cross; then he genuflects again and in­ censes the altar (saying as he does at the solemn Mass, Dirigatur, Domine, etc.), genuflecting each time he passes before the Blessed Sacrament; he then returns the censer (saying the Accendat, etc.). 316 GOOD FRIDAY There is no incensing of persons, but the D. im­ mediately returns the censer to the thurifer. Even the Blessed Sacrament is not to be incensed after the mcensation of the oblata (since the latter incensation is intended for the Blessed Sacra 11 ent). After the C. has returned the censer, he goes to the epistle side in planum to wash his hands, in doing which he faces the people (without turning his back to the Blessed Sacrament: Caer. Ep.) ; the D. and S. perform their parts as at the solemn Requiem Mass (cf. p. 225) ; the C. does not say the Lavabo while washing his hands {nihil dicens: Caer. Ep.). The C. then returns to the middle of the altar, the D. standing behind him on the step and the S. in piano, and the three genuflect in the middle. The C., mediocriter inclinatus and with his joined hands on the altar, says submissa sed intelligibili voce {Caer. Ep.) the prayer In spiritu humilitatis. Then he kisses the altar, genuflects, and, turning as is usual in the Mass coram SS. Sacramento, says Orate, fratres (the rest being said quietly; the Suscipiat is not said). c. Elevation. The D. takes his position at the missal until the C. begins the Pater noster, when he genuflects and goes behind the C. The latter, with his hands joined, sings the Oremus, Praeceptis salutaribus, etc., then, with his hands extended (Mr. et al.), he sings the Pater noster and at the end quietly answers Amen. Then he says aloud and tono recto the Libera nos, quaesumus (his hands still extended: Memor. Rit.), but he does not make THE SOLEMN RITE 317 the sign of the cross with the paten. The choir an­ swers Amen. {ibid.) Towards the end of the latter prayer the D. and S. kneel at the edge of the platform. The C. genu­ flects, places the paten under the Sacred Host, and, holding the paten -with his left hand, with his right hand elevates the Sacred Host (over the corporal) above the level of his head, his left hand resting on the altar {Caer. Ep.). A sign may be given with the clapper. (At this elevation the D. and S. do not hold the C. ’s chasuble, nor is the Blessed Sacrament incensed. ) As soon as the C. lowers the Sacred Host, the D. and S. rise and (without genuflecting) go to the side of the C. The D. uncovers the chalice ; the C. (without genuflecting after the Elevation) immedi­ ately divides the Sacred Host over the chalice into three parts, one of which he allows to drop into the chalice as usual, omitting, however, the sign of the cross and prayer {Caer. Ep.) ; the D. covers the chalice, and the three genuflect. The Agnus Dei and Pax are omitted. (The C. keeps his thumb and fore­ finger joined as at the Consecration.) d. Communion. The C. says only one prayer, Per­ ceptio Corporis. The D. and S. change places and then genuflect with the C. ; the latter with profound humility and reverence {Caer. Ep.; Miss.) says Panem coelestem accipiam, etc., and the Domine, non sum dignus (thrice) as usual, and receives Holy Communion. The S. then uncovers the chalice, the three genuflect, and the C. collects the fragments as usual and allows them to fall into the chalice. Then 318 I V GOOD FRIDAY (according to the Memor. Rit.) he lays the paten on the altar, takes the chalice with both hands (the left preferably at the foot), and, without prayer or sign of the cross, consumes the particle of the Sacred Host with the wine. Thereupon the S. pours wine and water upon the C.’s fingers (the latter does not say the Corpus tuum, etc.). The C. then dries his fingers, receives the ablution, and then, making a medium bow of the body and holding his hands joined before his breast, says in a subdued but distinct tone of voice the prayer Quod ore sumpsimus. Thereupon the D. closes the book, removes it from the middle of the altar (an Ac. takes it away), and, genuflecting in the middle, proceeds directly to the epistle side of the altar. The S. carries the pall to the gospel side and as usual covers the chalice. If the D. wore the planeta plicata at the beginning of the ceremonies, he now goes to the credence table, removes the stola latior, puts on the planeta plicata, and returns to the right of the C. The S. carries the covered chalice to the credence table, goes to the middle of the altar, genuflects, and goes to the C. ’s left ; the latter mean­ while has remained in his position with his hands joined. The C., D., and S. then descend to the foot of the altar, genuflect to the cross, put on their birettas, and go to the sacristy. The six candles on the altar remain lighted, because Vespers are to be recited immediately after (as on Maundy Thursday). After the ceremonies the altar is again stripped (by the sacristan). 319 THE SIMPLE RITE B. THE RITE WITHOUT MINISTERS 1. Arrived at the altar, the C. makes a profound bow of the body, kneels in piano, and prostrates himself upon the altar-steps. The C. says the Orations and reads the Lessons as given in the Missal; at the Flectamus genua he makes a genuflection, and the server answers Levate; at the oration after the Flectamus genua he raises his hands and extends them without previously join­ ing them (cf. above, p. 306). According to the Memor. Rit., the entire Passion is to be read at the epistle side, even the last part, and previous to this the Munda cor also. If, however, the C. desires to sing the last part, he does so on the gospel side and says the Munda cor in the middle of the altar. The sermon, if there be any, is to be preached after the Passion has been read and before the Ora­ tions. 2. Unveiling the Adoration of the Cross. Towards the end of the Orations the acolytes prepare the earpet for the adoration of the cross in the manner mentioned above, p. 306. The C. goes to the credence table or to the sedilia and removes the chasuble. He then goes to the mid­ dle of the altar per longiorem, where, after pro­ foundly bowing his head, he takes the cross (just as the D. did above) ; then, descending to the foot of the altar at the epistle side, he faces the people. The unveiling of the cross follows in a manner be­ fitting the solemnity of the rite; if customary, the b. . 7. 320 GOOD FRIDAY C. may sing the Ecce lignum crucis, and then with the acolytes, or alone, in quo salus, etc. After the C. has placed the cross upon the cushion, he goes to the sedilia at the epistle side of the altar, removes his maniple, takes off his shoes, and pro­ ceeds to adore the cross. Thereupon he puts on his shoes and the maniple, but not the chasuble {Memor. Rit.). While the people adore the cross, the C., seated and wearing his biretta, recites, if possible with the Ac., the Improperia. Towards the end of the adoration the missal is carried to the gospel side, and the burse and cor­ poral are brought to the altar; after the adoration the C. carries the cross to the altar. Then at the credence table he puts on the chasuble to be worn in the procession, which now follows. 3. As regards the procession, the same observa­ tions hold as for Maundy Thursday. The hymn Vexilla Regis is sung or recited during the proces­ sion. 4. Mass of the Presanctified. The rite is performed as described above, including the incensing of the oblata, cross and altar (cf. p. 314). II 5. Removal of the Ciborium. If the ciborium was in the repository, it is taken to an altar prepared for the purpose, or to the sacristy (cf. above, p. 289). VIII. Holy Saturday To understand the liturgy of Holy Saturday aright, it is well to bear in mind that this day is the vigil of Easter and that in former times the cere­ monies occurred at a later hour in the evening. As a calendar-day, Holy Saturday, the day on which Our Lord lay in the grave, has no Mass; and though, as the practice of the Church now is, the rite is celebrated in the morning, no other Mass may be said afterwards, even were the feast of the An­ nunciation to fall on this day, the latter feast being in that case transferred to the Monday following Low Sunday, non obstante quacumque consuetudine in contrarium {Deer. 1822; 2616 ad 3). Accord­ ing to the C.I.C. (can. 1247, § 1), the feast is no longer a holy day of obligation. The nocturnal celebration commemorates a two­ fold circumstance: the glorious resurrection of Our Lord, and the baptism of the catechumens (signify­ ing their spiritual resurrection to a new life in Christ); cf. the Oration said at the Mass: Deus, qui hanc sacratissimam, noctem gloria Dominicae Resurrectionis illustras: conserva in nova familiae tuae progenie adoptionis spiritum, etc. On account of these circumstances we have the significant liturgy: the kindling and blessing of the new fire, symbolizing Christ the corner-stone 321 322 HOLY SATURDAY and source of all light; the blessing of, and chant of praise in honor of, the Paschal candle, itself a sym­ bol of the Sacred Body of Our Lord, Who is risen from the tomb to new life and is the true pillar of fire (columna) which leads the baptized from the slavery of Satan into the kingdom of God; the twelve prophecies, which recount the wonderful dealings of God with mankind before the coming of Christ and, as it were, foretell the accomplishment of the greatest of all of God’s works in Christ; the solemn blessing of the baptismal water, which re­ ceives its life-giving efficacy from the Holy Spirit; that venerable processional prayer, the Litany of All Saints; the Mass, whose simplicity reminds us of the early days of the Church and whose prayers indicate the nocturnal celebration of these mys­ teries. A. SOLEMN RITE WITH MINISTERS 1. PREPARATIONS a. In the church, on the high altar, there are six white candles (to be lighted immediately before the Mass) ; the cross unveiled, but the pictures still cov­ ered ; three altar-cloths as usual (as yet no altar­ cards) ; the missal, open (but no white covering on the stand) ; and a carpet on the floor. Near-by, regulariter in latere evangelii vel alibi pro situ loci (Caer. Ep.), stands a candlestick with the Paschal candle 1 (the latter may be suitably 1 Strictly speaking, it is not necessary to renew the Paschal candle every year. This is required only in case the part left from the preceding year is not sufficient tn last THE SOLEMN RITE 323 ornamented, e. g., with a cross where the five inden­ tations are made, with an image of the risen Savior, etc.)· There should also be at hand a foot-stool (in case it is needed while fixing the grains of incense in the candle) ; near-by, the stand for the triple candle ; in the place where the Gospel is usually sung, a book-stand for the singing of the Exsultet, covered with a cloth of white silk or embroidered with gold (Caer. Ep.}, or (as the Memor. Rit. says) tastily adorned (hence the front of the cloth should over­ hang considerably) ; a second stand, without cover­ ing, for the reading of the Prophecies. The altarcloths are placed on the other altars also (Miss.; Caer. Ep.), either early in the morning or after the services the evening before ; the Caer. Ep. makes no mention of festive decorations, but simply says : in reliquis (i. e., besides the Paschal candle and the book-stand for the chanting of the Exsultet) orna­ tur ecclesia, altare, abacus et chorus prout in Do­ minicis Adventus et Quadragesimae (II, c. 27, n. 2). On the credence table is a white cloth as usual; upon it the articles required for solemn Mass, altar­ cards, and the book for the chanting of the Exsultet; during the entire Paschal season; then it must either be renewed or restored (Deer. 3895 ad 1). The blessing of the grains of incense by the C. is considered by many as the blessing proper of the Paschal candle (cf. Ephcm. Liturg., 1902, 411; Kirch enl exikon, IX2, 1134, Vigil of Easter). Hence the grains of incense must be blessed anew every year. It would be well to saturate the wick of the Paschal candle beforehand with kerosene or with a mixture of turpentine and wax so that the D. may have no difficulty in lighting it. So, too, the Ac. who is to light the sanctuary-lamp should thoroughly inform himself how it is to be done. As regards the times when the Paschal candle is to be lighted, cf. p. 340. 324 HOLY SATURDAY near-by, three cushions (to be used during the Litany). The violet chasuble and maniple for the C., as well as the violet maniple for the D. and S., are preferably placed on the sedilia. The acolytes’ candlesticks are on the credence table only in case the blessing of the font occurs; otherwise they are left in the sacristy. b. In the vestibule of the church {foris ecclesiam: Miss.; in sacristia vel in alio loco decenti et con­ sueto: Caer. Ep.) a chafing dish should be prepared. The fire is not enkindled by the priest, but by the sacristan, by means of a spark from a flint or other stone, before the ceremonies commence. Near-by is a pair of tongs with which to put the coals into the censer; also the rod with the triple candle (the latter, according to long-established usage, is but one candle from which the three project). The rod may be decorated with flowers. Near-by are matches and a small candle, or, if preferred, a small lantern, lest the light should be extinguished in re­ turning to the church. On a side-table covered with a white cloth are a white stole, dalmatic, and mani­ ple for the D. ; also a book-stand with an open mis­ sal to be used during the blessing of the fire. c. In the sacristy there should be three amices, albs, and cinctures for the C. and ministers ; a violet stole and cope for the C. (if no cope is available, he wears the stole only, never the chasuble) ; a violet stole (no maniple) for the D. ; two planetae plicatae for the D. and S. (which the S. wears from the be­ ginning of the ceremonies until the Litany; the D., from the beginning until after the blessing of the THE SOLEMN RITE 325 new fire, when he puts on the white stole and dal­ matic; after the Exsultet he resumes the planeta plicata and wears it until the Litany) ; and a set of white vestments for solemn Mass. Furthermore the processional cross, censer, holy water, and aspergill are ready, as well as the five grains of incense on an ornamented plate (cf. p. 326, note). The grains must be really formed of incense, and not of wax, as their name indicates and the formula of the blessing clearly presupposes; otherwise they cannot be val­ idly blessed. It is proper to ornament them, e. g., to gild them. II d. The baptismal font is to be thoroughly cleaned and filled with fresh water ; near-by are one or more vessels to receive the blessed water intended for the people. If a rather large quantity of water is de­ sired, it is better to fill a larger vessel with water instead of the font and, before putting in the holy oils, to pour the water from the vessel into the font. A credence table covered with a white cloth is to be near at hand in a suitable place ; upon it a water­ pitcher, a basin, some pieces of bread without crust, a towel for the C., the chrism, the oil of catechumens, an open missal, a cloth to wipe the rim of the bap­ tismal font, a finer cloth with which to wipe the Paschal candle, a surplice and violet stole for the priest who performs the ceremony of aspersion, and the empty holy-water vase with aspergill. 2. THE RITE Note: In receiving and presenting the censer, aspergill, biretta, etc., the D. again kisses the C.’s hand and the object presented or received. 326 HOLY SATURDAY a. Blessing of the New Fire. The following is the order to be observed in going to the vestibule : first, three acolytes proceed together, one with the holy water, another with the censer and incense-boat, another with the grains of incense, the three ad­ vancing together:1 then the S. (in alb and planeta plicata, but without maniple) with the cross and alone (there are no candle-bearers) ; then the clergy, and lastly the C. (in alb, stole, and cope), at his left the D. (in alb, stole, and planeta plicata, but not wearing the maniple). He does not hold the C.’s cope; both wear the biretta (the biretta of the S. is taken to the sedilia in the choir). All pause be­ fore the high altar and genuflect to the cross, ex­ cepting the S., who makes no reverence at all, and the C., who only takes off his biretta and bows his head profoundly. Arrived at the vestibule, the S. preferably stands at the door in such a way that both he and the cross are turned in the direction of the C. ; the latter takes his position at the book and opposite the cross. The C. and D. (the latter at the C.’s right) take off their birettas, and the D. hands them to the M. or an Ac. The M. stands at the C.’s left, the acolytes at the D.’s right. The C. blesses the new fire and the five grains of incense ; he does not sing the prayers of the blessing but merely recites them {Coer. Ep. II, c. 28, n. 1), the D. making the responses. * · i This is the general custom. According to the Mcmor. Rit., the grains of incense, the censer and incense-boat, and the holy-water vase, are placed in the vestibule before-hand. This presupposed, the Ac. proceed to the vestibule for the blessing of the fire with hands joined. THE SOLEMN RITE 327 At the prayer Veniat, quaesumus (which is said without the Oremus) the Ac. with the grains of in­ cense steps forth ; in the meantime the thurifer takes some of the coals from the blessed fire and places them in the censer. After this prayer the C. puts in­ cense into the censer (D. : Benedicite Pater rev.; C.: Alb illo benedicaris, etc., with the blessing). Then the C. sprinkles the grains of incense and the fire with holy water, either both together three times or each separately three times, saying the Asperges me (without the Miserere or Gloria Patri) ; he in­ censes them in like manner. The D. now makes a reverence to the C., removes the violet stole, and puts on the white maniple, white stole, and dal­ matic. Incense is again put into the censer in the same manner as before (this is intended for the pro­ cession and the Exsultet). The D. takes the rod with the triple candle with both hands, and an Ac. lights the small candle (or the small lantern) with a match which he first ig­ nites at the blessed fire, since the lamps in the church, which are still extinguished, are to be lighted with the blessed fire {Miss.). The sacristan carries the violet stole and the D.’s biretta, as well as the pedestal for the rod with the triple candle.1i i According to some, the S. is to put on the maniple now (being supported in their opinion by what the Cacr. Ep. says in II, c. 28, n. 1). But since in the preceding c. 27, n. 12 it is expressly stated that the S. is to put on the maniple when the C. puts on his (i. e., before the Prophecies), it is the opinion of Mer. that either an error has crept into the text or that both methods are allowed; but he thinks it is preferable that the S. should not as yet wear the maniple, inasmuch as he is still acting as cross-bearer, and because the C. is not wearing his. 328 HOLY SATURDAY b. In going to the altar the thurifer leads, ac­ companied on his right by the Ac. with the grains of incense (Caer. Ep.) ; the S. follows with the cross; then the D. ; at his side an Ac. with the lighted candle; and last of all the C., who alone wears the biretta ; the M. is at the side of the C. As soon as the C. has entered the church, the D. pauses, lowers the rod, and allows one of the candles to be lighted, then kneels on both knees (or genu­ flects merely on one knee), and sings Lumen Christi; all the others, including the C., but not the S. carry­ ing the cross, kneel with him (cf. Caer. Ep. II, c. 27, n. 7 : Omnes et Episcopus genuflectunt) ; the C. takes off his biretta while doing so. All rise im­ mediately, before singing Deo gratias (Caer. Ep.). The second candle is lighted and Lumen Christi sung the second time in the middle of the church, and the third time in front of the altar (Miss.), each time in a higher tone of voice. The Ac. extinguishes the small candle, and the D. hands him the rod with the triple candle. They then arrange themselves in the following positions: The thurifer steps in the direction of the gospel side, and at his right is the S. with the cross; the Ac. with the triple candle, and at his right the Ac. with the grains of incense, take the correspond­ ing position on the epistle side of the altar; in the middle is the C., with the D. at his right. The D. receives the C. ’s biretta and gives it to the M. The C. bows to the cross (all the others, except the S. with the cross and the Ac. with the triple candle, genuflect), ascends to the platform, kisses THE SOLEMN RITE the altar, and, going to the epistle side, turns to the altar (Miss.). (Incense is not put into the censer.) The D. goes to the credence table for the book of the Exsultet (or he receives it), genuflects in the mid­ dle of the altar, kneels at the edge of the platform near the C. (Mer., et al.), and says the lube, domne (not the Munda cor). The C. replies : Dominus sit in corde tuo et in labiis tuis, ut digne et competenter annunties suum paschale praeconium: In nomine Patris, et Filii, 4* et Spiritus Sancti. Arnen. (Ile makes the sign of the cross, but does not extend his hand to be kissed : Caer. Ep.) The D. rises and, turning to his left, goes to the right of the S. at the foot of the altar. All genuflect, except the S. with the cross and the Ac. with the triple candle, and proceed to the gospel side for the singing of the Exsultet, observing the following or­ der : the thurifer and, at his left, the Ac. with the grains of incense go first ; then the S. with the cross, and at his left the Ac. with the triple candle; then the D. with the book, the M. remaining near him. c. The Exsultet. In the middle before the orna­ mented stand is the D. ; at his right are the S. (with the cross turned to the C.) and the thurifer; at his left, the Ac. with the triple candle and, at the lat­ ter’s left, the Ac. with the grains of incense, ver­ tentes facies prout ipse Diaconus (Caer. Ep. II, c. 27, n. 10). The clergy and faithful stand as is customary during the Gospel ; the C. faces the D. as soon as the latter begins to sing. Note: The position assigned here is in keeping with the rubrics and Heer. 4057 ad 2. The fact that the S. holds the ·.· 330 HOLY SATURDAY cross turned in the direction of the C. (hence in a direction different from the one in which he himself is facing) is in­ deed a departure from the general rule, and for this very reason expressly mentioned by the Caer. Ep. (S. cum cruce versa ad Episcopum). Moreover, the cross on the Paschal candle (i. e., the apertures for the grains of incense) should be turned towards the C. until after the Exsultet, when it is again turned towards the people (Deer. 4198 ad 7). After the D. has placed the book on the stand and opened it, he incenses the sacred text as at the Gos­ pel of the solemn Mass and commences to sing the Exsultet. The thurifer takes the censer to the sac­ risty and then stands next to the S. After the words curvat imperio the D., accom­ panied by the Ac. with the grains of incense and the M., goes to the Paschal candle and himself fixes the grains in the candle in the order indicated in the Missal. The Ac. places the plate on the credence table and takes the small candle (taper) instead (Memor. Rit.). After the words rutilans ignis accendit the D., Hl accompanied by the Ac. with the triple candle, goes to the Paschal candle and lights it directly with one of the three candles (Miss.) or by means of the small candle (Memor. Rit.). Then the Ac. sets the triple candle-rod in the stand prepared for it near the Paschal candle and takes his position next to the D. ; the triple candle remains burning until the end of Mass (Deer. 2873 ad 5). At the words apis mater eduxit the D. pauses until an Ac. has lighted the sanctuary-lamp in the church ; the remaining lamps are lighted by the sacristan. THE SOLEMN RITE 331 The names of the Pope and of the Bishop (even of regulars) are to be inserted in the following pas­ sage. The entire section beginning with Respice to Per eundem is to be omitted, according to Deer. 3103 ad 3. At the end of the Exsultet the D. closes the book, and the S. gives the cross to an Ac. Both D. and S. go to the altar and, after genuflecting in gradu, proceed to the sedilia. The C. at the same time (with­ out bowing to the cross) leaves the position he has just been occupying and goes with them to the sedilia. There they change their vestments. The S. puts on the violet maniple; the D. puts on the violet maniple, stole, and planet a plicata; the C. removes the cope and puts on the violet maniple and chasu­ ble (if the blessing of the baptismal font does not occur, the cope is taken to the sacristy). A book­ stand with the book containing the prophecies is now placed in the middle of the choir. An Ac. or the M. turns the Paschal candle towards the people. d. The Prophecies. The G., D., and S. immediately proceed to the altar a latere (without making a reverence) and take their positions as at the Introit. At the end of each Prophecy (or, as required, towards the end of the Tract) the I), and S. take the position customary during the Orations; then they return each time to the position previously oc­ cupied (i. e., as at the Introit). The C. lays his hands upon the book during the reading of the Prophecies (Deo gratias is not said). At the begin­ ning of the orations he joins his hands and extends 332 HOLY SATURDAY them as usual when he sings Oremus. When the D. sings Flectamus genua, all kneel except the C., as on Good Friday (cf. above, p. 303). If the Prophecies are sung in the front part of the choir the M. makes a bow to the first chanter; the latter takes off his biretta, rises, follows the M. to the book, genuflects to the cross, lays his hands upon the book, and, as soon as the C. begins to read, chants the Prophecy in a distinct and dignified man­ H ner, yet withal quite rapidly (Mer.). lie remains at the stand until the Flectamus genua, genuflects with the rest, and accompanied by the M., returns to his place. The M. immediately invites the second chanter to go to the book, etc. (In many places it is customary to cease chanting as soon as the C. has finished reading the Prophecy; the S.R.C. has disapproved this practice: Deer. 3104 ad 8.) e. Blessing of the Baptismal Font.1 During the last oration the candles of the acolytes on the cre­ dence table are lighted. After the oration the C., D., and S. (without a reverence to the cross) go to the sedilia, where the C. removes the chasuble and maniple and puts on the violet cope; the D. and S. also remove the maniple. Meanwhile the Ac. take their position in the middle and face the altar: farthest from the altar is the Ac. with the Paschal candle (he may be the thurifer) ; in front of him is an Ac. carrying the cross and accompanied by two other Ac. with lighted candles (the S. does not carry the cross, because, according to the Miss, and Caer.i II i If the church has no baptismal font, or if for some other reason the blessing of the font is omitted, cf. below, p. 33G. THE SOLEMN KITE 333 Ep., II, c. 28, n. 7, he is to accompany the C.) ; nearest the altar is the C. with the D. and S. The procession now advances in the direction of the baptistery. All genuflect to the cross (except the cross-bearer, the Ac. with candlesticks, and the one carrying the Paschal candle). The C. merely bows his head, removing his biretta as he does so. The Ac. with the Paschal candle goes first, then the cross-bearer between the two Ac. with candlesticks, then the clergy, and finally the C. between the D. and S., who hold the C.’s cope; only the latter three wear their birettas. On the way to the baptistery the Tract Sicut cer­ vus is sung. In the absence of singers the C. recites it. When near the baptistery, a halt is made and the C. , D., and S. take off their birettas. The cross-bearer turns the cross towards the C. The latter, facing the cross and with joined hands, says Dominus vobiscum and reads the first prayer for the bless­ ing from the missal, held before him by an Ac. Then all enter the baptistery. The positions they are to take will depend on the nature of the place; at all events, the cross-bearer stands opposite the C. ; the D. and S. at the C.’s side; and the Ac. with the Paschal candle near the D. The C. says the prayers from the missal, which is either on a bookstand or is held by an Ac. The orations are sung in tono simpl. feriali, and during them the C. keeps his hands joined, as also during the Preface; the rest follows as indicated in the Missal. The D. presents the towel to the C. when• 4 I· « · · ever required ; the D. and S. assist the C. in his 334 HOLY SATURDAY various functions by holding his cope. The signs of the cross made at the words Benedico te are not to be made in the water, but over it. After the word ferebatur the C. sprinkles some of the water in the direction of the four cardinal points: to the East, to the West, to the North to the South 3 J 4. The Paschal candle is wiped with a cloth of soft texture after the immersion. Note: The figure above is taken from the Missal, which supposes that the Church is facing the East. II The Aspersio aquae takes place before the C. pours in the holy oils. An Ac. pours some of the blessed water into the holy-water vase, the D. pre­ sents the aspergill to the C. (with the customary oscula'), and the C. sprinkles those immediately sur­ rounding him. The aspersion of the clergy and of the faithful may be conducted by another priest in surplice and violet stole. At the same time the acolytes pour water into the vessels intended for the people. The C. then approaches and pours in the holy oils in the manner indicated by the Missal. While doing so he is to observe the following: 1) Only a small quantity is to be poured in. 2) In pour­ ing he traces the sign of the cross. 3) He finally pours in both oils simultaneously in the form of a cross, and this three times. Note: If the tubes or stocks containing the oils are small and inconvenient for the action of pouring, it is advisable (as at Mass) to use a small spoon with which the holy oils and, in its turn, the chrism, are poured into the water in the form of the cross. Afterwards, by means of two small spoons, both the oil and chrism are simultaneously poured in three times and in the form of a cross. THE SOLEMN RITE 335 The C. then mixes the oil with the water and cleanses his hands thoroughly with the crumbs of bread or lemon or with cotton. The D. presents the towel. If the newly blessed oils have not as yet arrived but are expected after a short while, the ceremony of pouring in the oils is omitted now, and a priest vested in surplice and violet stole pours them in later, observing all the details of the prescribed ceremony. If, however, the holy oils are delayed for a long time, the old oils are used on this day and the newly blessed oils on the eve of Pentecost (Deer. 2773). f. The Litany. The procession now returns to the altar, and two chanters in the meantime 1 intone the Litany. The choir answers, i. e., repeats all the words of the two chanters (Caer. Ep.; Miss.). Ar­ rived at the altar, a reverence is made to the cross just as before leaving the altar for the baptistery. The C., D., and S. go to the sedilia; the C. removes his cope, but retains the stole; the D. and S. put off the planet a plicata. They then go before the altar, the C. bowing, the D. and S. genuflecting, and the three prostrate themselves and remain in this position during the rest of the Litany. All the others kneel (Miss.; Caer. Ep.) ; the two chanters sing the remaining portion of the Litany kneeling (Caer. At the word Peccatores the C., D., and S. (and the servers) rise, make a reverence to the altar, i Hence they do not delay the intonation until the altar is leached (Deer. 3108 ad 10). 336 HOLY SATURDAY and go to the sacristy, the two Ac. leading, and the S., D., and C. following one behind the other, wear­ ing their birettas. The other servers remain at the altar {Caer. Ερ., II, e. 28, n. 21) ; they place flowers between the candlesticks on the altar, remove the cushions, light the candles, place the altar-cards and the stand for the missal on the altar (the stand being covered with a white cloth), and remove the violet antipendium ,· then they go to the sacristy. (In many places the sacristan attends to all this.) Be­ ginning at Peccatores, the two chanters (who re­ main in their position) and the choir chant more slowly. If the blessing of the baptismal font does not take place, the C., D., and S. (without a reverence to the cross) leave the altar after the last oration and go a latere to the sedilia. The C. removes the chasuble and maniple; the D. and S. remove the planeta plicata and the maniple. They then go to the altar (the chanters in the meantime intoning the Litany), the C. bowing and the others genuflecting. The three then prostrate themselves and remain in this position until the word Peccatores, when they rise, make a reverence to the altar, and go to the sacristy (as above). g. The Mass. Cum pausa convenienti {Caer. Ep.), the Kyrie is solemnly sung. Meanwhile {Miss.) the C. and ministers leave the sacristy and approach the altar for solemn Mass. The functions at this Mass are the same as at the usual solemn Mass, with the exceptions expressly indicated. The Psalm Judica me, the Gloria Patri, the in- THE SOLEMN RITE 337 censation, and the Kyrie eleison occur as usual, the Introit, however, being omitted; the Gloria is sol­ emnly intoned, and henceforth the organ is again played. During the Gloria the church bells are rung, but in dependent churches only after the bells of the main church have been rung ; if customary, the smaller bells at the altar may be rung. The pictures on the altars should be unveiled after the intonation of the Gloria; if this is not convenient, it should be done after the services {Deer. 2965 ad 2). After the Epistle the C. first gives the S. his blessing and then only sings the Alleluia (with hands joined) ; after the Alleluia he says submissa voce the versicle and Tract, as indicated in the Mis­ sal, and then continues with the Mass {prosequitur Missam: Caer. Ερ., II, c. 27, n. 25) ; hence the C. immediately goes to the middle of the altar, says the Munda cor, reads the Gospel, and puts incense into the censer as usual. At the Gospel the Ac. stand at the side of the S. and assist without their candlesticks; the D. in­ censes the book as usual. The Credo is omitted (hence the S. afterwards carries the burse, together with the chalice, to the altar). The Offertory is not said, but the Oremus is re­ tained; the incensation of the oblata, of the altar, and of persons occurs as usual. The psalm Lavabo and the Gloria Patri are said; the Communicantes and Hanc igitur are propria to-day. The Agnus Dei and Pax are omitted ; hence the S. does not ascend to the side of the C., but the D. covers the chalice after the words Haec commixtio, genu- ■Π· HOLY SATURDAY fleets with the C., and goes to the latter’s left; at the same time the S. genuflects below and goes to the C.’s right; both genuflect again on the platform (the S. merely for uniformity’s sake). The C. says the three prayers before the Communion as usual.1 h. Vespers. Post sumptionem Sacramenti (Miss.} or, as required, after the distribution of Holy Com­ munion, the choir sings the Alleluia. The C. pro­ ceeds to the epistle side after the ablution and says the antiphon and psalm submissa voce, the D. and 8. in the meantime taking the position customary at the Introit. The thurifer is to be in readiness with the censer. The C. intones the Vespere autem sabbati, and the choir continues the chant while the C. recites the rest submissa voce with the D. and S. (ΛΛ.). They then stand one behind the other and, when the Mag­ nificat is intoned by the choir, they make the sign of the cross and go to the middle of the altar. In­ cense is now put into the censer and the altar in­ censed just as at the Introit. The D. (with the S.i i If Holy Communion is distributed at this Mass (cf. p. 287). a ciborium with small hosts must be brought to the altar at the Offertory, and in general all is to be attended to in this regard as at the ordinary solemn Mass (cf. p. 183). In this case the D. remains standing at the C.’s right after the Pax Domini, etc. When the C. and S. genuflect after the Pax Domini, etc., the S. genuflects on the lower step, ascends to the platform at the C.’s left (no genuflection there), and the rest follows as on p. 180. If desirable, another priest may at the time of Communion bring to the altar the ciborium (supposedly containing many Sacred Hosts) which was re­ served on Maundy Thursday. Otherwise the ciborium will have to be transferred after Mass with the same ceremonies as those employed on Maundy Thursday in taking it from the altar. THE SOLEMN RITE 339 at his side) incenses the C., then he incenses the S., the latter preferably for this purpose taking the position usually taken by him at the Introit; then the D. himself is incensed, likewise in the position usually occupied by him at the Introit, at the C.’s right. The C. says the Magnificat with the D. and S. either during the incensation of the altar or after­ wards while standing at the book, repeating also the antiphon Vespere autem, etc. The singers are to sing the Gloria Patri follow­ ing the Magnificat only after the altar and the vari­ ous persons have been incensed, that the ceremony of incensing may in no wise be interfered with, since the C. and all the others are to bow while the Gloria Patri is sung. After the antiphon of the Magnificat has been sung again, the C. sings Dominus vobiscum at the middle of the altar and, returning to the book, the prayer Spiritum nobis. There is no Communion or Postcommunion, but immediately after the Spiri­ tum nobis the C. again sings Dominus vobiscum (at the middle of the altar). Then follow the Ite, Missa est, Alleluia, Alleluia, the Placeat, and the blessing. Mass is concluded as usual with the Gospel of St. John. Note: 1. Relative to the rule so much insisted on by rubri­ cists, that the Deacon who assists at the other functions must also sing the Exsultet, the following words of Gardellini on the Deer. 2631 ad 2 are remarkable: Haec profecto est regula generalis in rubricae praescripto fundata; quae tamen tanto cum rigore accipienda non est, . . . ut nullus detur casus, qui aliquam in quibusdam circumstantiis exigat mod­ erationem, . . . cumque alicubi ad officium Diaconi pro Missa specialiter aliquis teneatur, qui tamen, ad modu­ landam vocemque notis aptandam habilis non sit, satius 340 HOLY SATURDAY esse videtur, alium substituere ad canendum praeconium. 2. Die Paschal candle is lighted at the solemn Mass and Vespers on the following occasions: a. on Holy Saturday, Easter Sunday, Monday, and Tuesday ; b. on the Sundays after Easter until Ascension Thursday; c. on other days and feasts during this time if cus­ tomary (Deer. 235 ad 11) ; d. whenever solemn Mass or Vespers are celebrated in the presence of the Blessed Sacrament exposed. It may be lighted on the above-mentioned days even at a parochial or community low Mass, but never at a Mass in violet or black (because it is symbolic of Easter joys). It may not be lighted during Benediction of the Blessed Sacrament (Deer. 3479 ad 3), but it need not be extin­ guished if Benediction takes place immediately after Vespers (Deer. 4383 ad 1). 3. The Paschal candle is extinguished after the Gospel on Ascension Thursday and used but once again, i. e., at the blessing of the baptismal font (but not during the Mass: Deer. 4048 ad 10) on the vigil of Pentecost, on which day the latter blessing is prescribed just as it is on Holy Satur­ day. 4. There is not the least impropriety in allowing the Paschal candle is to be consumed during a solemn exposition of the Blessed Sacrament; but it should not be set up in the customary place of the Paschal candle. Besides, the grains of incense should be removed (Ephem. Liturg., 1902, 415). B. THE RITE WITHOUT MINISTERS 1. Blessing of the New Fire. In proceeding to the vestibule of the church the following order is ob­ served: an Ac. (with his hands joined or, as re- . quired, with the grains of incense) ; the cross-bearer; the C. between two Ac., one carrying the censer and incense-boat, the other the holy water (cf. p. 326, footnote). After the blessing of the new fire the C. removes the violet vestments and puts on a white maniple, THE SIMPLE RITE 341 deacon’s stole, and dalmatic (if the dalmatic is wanting, he wears only the stole after the manner of the D. but he does not wear the chasuble). The C. again puts incense into the censer, and with the Ac. then returns to the church. The Ac. with the grains of incense and the T. (at his left) lead, the cross-bearer follows, and last come the C., carrying the rod with the triple candle, and at his left an Ac. with the light. The C. sings the Lumen Christi in the manner described above for the D. ; he does not wear the biretta. 2. The Exsultet. Arrived at the altar, the C. gives the rod with the triple candle to an Ac. and receives the missal. Resting this on his breast, he kneels on the lowest step and says: Jube, Domine, benedicere. Dominus sit in corde meo et in labiis meis: ut digne et competenter annuntiem suum Paschale praeco­ nium. Amen. The positions during the Exsultet are similar to those in the solemn rite. Meanwhile the sacristan carries the violet stole and cope and the biretta from the vestibule of the church to the sacristy or to the sedilia. 3. The Prophecies. The C. again puts on the violet vestments as in the case of the solemn rite, either in the sacristy or below at the epistle side, goes to the altar, bows his head profoundly, ascends, kisses the altar, and in a loud tone of voice reads the Prophe­ cies. He genuflects at the Flectamus genua. 4. Blessing of the Baptismal Font. On the way to the baptistery the Ac. with the Paschal candle leads, the cross-bearer follows, and last conies the C., wear­ ing cope and biretta (at all events not the chasuble) HOLY SATURDAY ! and reciting the Tract Sicut cervus; the rest is just as in the case of the solemn rite. 5. The Litany. If singers are present, the C. al­ lows them to take entire care of the Litany. They begin it as soon as the C. begins his return to the altar; all the invocations are repeated entirely. Ar­ rived at the altar, the C. bows profoundly, removes the cope, and lies upon the steps of the altar with his arms on the cushion. At Peccatores he rises, goes to the sacristy, and puts on the white vestments. When the singers intone the Kyrie, he returns to the altar (he himself carries the chalice unless an Ac. has previously placed it on the altar). If the blessing of the font is omitted, the C. (with­ out a reverence) leaves the book after the Prophe­ cies and goes to the credence table, where he removes the chasuble and maniple. While he proceeds to the steps at the middle of the altar, the singers begin the Litany. If there are no singers, the C. himself says the Litany, but only when he has removed the cope after the blessing of the font (or, if the blessing of the font is omitted, he removes the chasuble and man­ iple). Then he kneels on the lowest step of the altar and recites (sings) the Litany (from the missal or a Holy Week book), with the entire repetition of the invocations as mentioned above. He does not rise until after Christe, exaudi nos, when he goes either to the sacristy or to the credence table to change his vestments. In either case the sacristan be­ gins to arrange the altar at the invocation Pecca­ tores. THE SIMPLE RITE 6. The Mass. If incense is not permitted by an induit, the C., after the prayers Aufer a nobis and Oramus te, kisses the altar and (remaining in the middle) immediately says the Kyrie eleison and in­ tones (recites) the Gloria, etc. If Holy Communion is to be given, the C. either consecrates small hosts at Mass or, vested in surplice and white stole, brings the ciborium reserved on Maundy Thursday to the altar immediately after Mass (cf. p. 296) and distributes Holy Communion to the faithful. 7. Vespers take the place of the Communion; if singers are not present, the C. says the Alleluia thrice and then (alternating with the servers if pos­ sible) recites in a moderate tone the psalm Laudate Dominum; otherwise he recites it aloud. He intones the antiphon of the Magnificat if singers are avail­ able ; otherwise he says it entirely. Then follows the Magnificat (if with incensation, just as at ordinary Vespers) and the rest as in the solemn rite. IX. St. Mark’s Day and Rogation Days 1. According to Ruhr, ηου., I, 3, on the feast of St. Mark and on the Rogation Days, the oration (Praesta) from the Rogation Mass is to be said in all Masses, both low and high (except Requiem Masses), even on first-class feasts and in solemn votive Masses. 2. If the procession takes place: a. There is always one Rogation Mass with the commemoration of the Office of the day, except on feasts of the first class. On these latter the Mass of the feast is said and the Rogation Day commemo­ rated sub unica conclusione. b. Other Masses in the same church are gov­ erned by the following rules: 1) On feasts of the first and second class the Mass of the feast is said. 2) On Rogation Monday (provided it is not a feast of the first or second class) the other Masses may be either the Mass of the feast with the com­ memoration of the Rogation Day, or the Mass of the Rogation Day with the commemoration of the feast. (Low Requiem Masses and private votive Masses are not permitted.) 3) On Rogation Tuesday, the Mass of the feast is said (even of a festum simplex) with the commemoration of the Rogation Day. If, however, 344 ROGATION DAYS 345 the Office is de feria, the Rogation Mass is said (and this without Gloria, although the Te Deum is said in the Office of the day). Private votive Masses and Requiem Masses (including low Masses) are not prohibited by reason of the Rogation Day; if the feast has the rank of a semiduplex or lower, they may be said. 4) On Rogation Wednesday, other Masses are either of the feast or of the vigil, always with the commemoration of the Rogation Day. (Low Requiem Masses and private votive Masses are again not permitted.) 3. If there is no procession (and hence no Roga­ tion Mass) the rules given above (in 2) for other Masses hold for all the Masses. In all cases the sec­ ond oration, or, as required, the third oration will correspond to the rubrics given in the Rogation Mass. There is neither Gloria nor Credo in the Ro­ gation Mass; the Paschal Preface is used, with the words in hoc potissimum even during Easter Week, but if the Easter octave is commemorated, in hac potissimum die. 4. When on one of the four Rogation Days the Rogation Mass and, besides this, another Mass is sung, the rules given on p. 13 for commemorations are in force; e. g., on St. Mark’s Day, the festal Mass and Rogation Mass should both be sung. In this case the commemoration of the Rogation Day is made in the festal Mass, whereas that of St. Mark’s feast is omitted in the Rogation Mass; instead, the two orationes de tempore {Concede, etc.) are sung in the Rogation Mass. The Preface in the Mass of Rogation days the feast is that of the Apostles, in the Rogation Mass, that of Easter. If, however, another ordinarylow Mass of the day is read besides the Missa can­ tata of the Rogation Day, all the commemorationes are said in the Rogation Mass {Deer. 4372 ad 3). Part Four The Sacraments and Sacramentals I. Baptism A. PREPARATIONS 1. Oil of catechumens and chrism; 2. salt; 3. a shell or small ewer with which the water may be poured on the head of the person to be baptized, and a towel ; 4. a basin to receive the water as it falls from the head of the person baptized (unless it flows im­ mediately into the sacrarium ; it is not permissible to allow the water to flow back into the font) ; 5. cotton with which to wipe the parts where the oil has been applied; 6. a surplice; a white stole and a violet one, or a stole of which one side is white and the other violet {Deer. 3068 ad 7) ; 7. crumbs of bread or salt or cotton for wiping the hands (the hands may be washed in the sacristy after the rite has been performed) ; 8. a white veil to be placed on the child’s head (the parties concerned often supply this them selves) ; 9. a wax candle (to be lighted before being pre- —SV 1'1 ùtf J&l *- — THE SACRAMENTS sented to the newly baptized or, as the case may be, to the sponsor) ; 10. the Ritual and the baptismal register (cf. p. 352). B. PRELIMINARY QUESTIONS The priest puts the preliminary questions to the faithful either at the church door or, in most cases, when they come to notify him about the Baptism. The latter method is more desirable, since it is quite possible that mistakes will be made otherwise, e. g., the names will either be misunderstood or not writ­ ten correctly. Again, the priest may be greatly in­ commoded if for some reason or other an ineligible sponsor has to be sent away immediately before the ceremony. Such questions are the following: 1. Does the child belong to the parish? 2. Is it a boy or a girl? 3. Has it been previously baptized through neces­ sity? If so, by whom and how? 4. What is to be its baptismal name?1 5. Who are the sponsors? (He is to advise the latter to assist at the Baptism in a devout manner and to answer in the person of the child. If necessary, he is to inform them of their duties as sponsors in regard to the child.)i i Since the person to be baptized is intended henceforth to become a child of God and a warrior in the militant com­ pany of Jesus Christ (Rit. Rom.), “the pastor of souls shall see to it that a Christian name be given to the child; if he cannot succeed in doing this, let him add to the name given by the parents the name of a Saint and enter both names into the baptismal register” (C.I.C., can. 761). BAPTISM 349 C. THE RITE The Roman Ritual is to be used in performing the rite of Baptism. Hence but a few remarks per­ taining to the various ceremonies are added here. 1. AT THE CHURCH DOOR a. The priest does not wear the biretta during the ceremony (according to the general rule, p. 1). b. Ter exsufflet in faciem infantis does not sig­ nify “breathing upon”, but “blowing upon” (AA.) ; it is not done in the form of a cross. c. In making the various signs of the cross, the priest does not touch the child, except when the parts upon which the sign of the cross is to be made are expressly mentioned ; otherwise they are made over the child’s body. Hence at the words Accipe signum the priest makes the sign of the cross upon the child’s forehead and breast (upon its dress). d. At the prayer Omnipotens, sempiterne Deus, the priest lays his right hand upon the child 1 only for a moment, and this in a gentle manner; he then holds it extended above the child while saying the prayer (Mer.). e. The blessed salt is placed in the child’s mouth with the thumb and forefinger; sufficit minimum granum (Baruffaldi). f. In the ceremony of exorcism which now fol1 Actual contact is not obligatory. Cf. O’Kane, Wapel· horst, et al. 350 THE SACRAMENTS lows, the signs of the cross are made in the direction of the child; the last sign of the cross, however, ac­ cording to rule c. just mentioned, is to be made on the child’s forehead. g. At the prayer Aeternam ac justissimam the priest lays his right hand upon the child in the man­ ner stated in rule d. h. The stole is usually placed upon the child’s breast, i. e., the left extremity of the stole, that the priest’s right hand may be free. i. On the way to the baptistery the priest says the Apostles’ Creed and the Pater noster in Latin, while the sponsors are allowed to say the same in the ver­ nacular {Deer. 3535 ad 10). 2. AT THE ENTRANCE OF THE BAPTISTERY (or, if there is no baptistery, near the baptismal font) a. During the exorcism the priest will stand, if practicable, with his back to the font (as though he were still preventing the child’s entrance). b. The application of saliva is made by means of the thumb, not the forefinger {Pit. Rom., tit. II, c. 2, n. 13) ; the form of the cross is not prescribed; either two applications are made, one to each nostril, or only one, at the point of the nose. c. The unction with the oil of catechumens takes place outside the baptistery {ibid., n. 17). The anointing is done with the thumb on the breast and on the back between the shoulders, in each case in the form of a cross. (The words are not said twice.) The parts anointed are wiped either immediately after each anointing or only after the second; hence BAPTISM 351 the priest will take the cotton between his fingers before the anointing begins. d. The purple stole is now changed for a white one, or, if bi-colored, the white side is exposed. 3. AT THE FONT a. The sponsors are either to hold or touch the child during the Baptism, or present it immediately to the priest to be baptized, or receive the child im­ mediately after the Baptism ; the priest will see to this. b. It is best to hold the child slightly sidewise so that the water may flow over its forehead or temple. c. The name of the child should not be forgotten at the beginning of the formula of Baptism (e. g., Paule, ego te baptizo) ; Amen is not to be added at its conclusion {Deer. 3014 ad 3). d. The priest may attend to the drying of the child’s head ; the sponsors in most cases do so. e. The chrism is not applied to the forehead nor between the forehead and crown, but the crown of the head is anointed. After the anointing the priest first wipes his thumb and then the part anointed. f. The priest places the white veil upon the child’s head; the server or sponsor answers Amen. g. The candle (lighted) is banded to the newly baptized or, as required, to the sponsor. After the Amen the priest again takes the candle. h. The priest cleanses his hands either here or in the sacristy, using crumbs of bread or salt or cotton: the crumbs of bread are put into the sa- 352 THE SACRAMENTS crarium, the salt and cotton burned. He then washes his hands. 4. IN THE SACRISTY The names are to be entered exactly. The registra­ tion of names in the official baptismal register is the business of the pastor. If a priest of other juris­ diction performs the ceremony, he merely writes the necessary data on a sheet of paper or in some other book, which the pastor will afterwards copy into the regular baptismal register (cf. C.I.C., can. 777; 778). Note: 1. The Baptism of several at the same time is per­ mitted (cf. Hit. Rom., tit. II, c. 2, n. 28), but the ceremonies must be performed separately in the case of each child; only the prayers may be said for all in common, the plural num­ ber being used, as definitely stated in the new Roman Ritual. Hence : a. At the prayers Omnipotens and Aeternam the priest lays his hand on each child separately and then, with his hand extended over them all, he says the prayer. b. It is proper to wipe his finger after each application of saliva. c. From this part of the ceremony (i.e.. from n. 13 of the Ed. tpp.) to Va.de (Vadite) in pace each detail of the rite is to be applied to every individual child. 2. In the case of Baptism of adults, according to can. 755, § 2, the bishop may for some important and reasonable cause allow the rite of children’s baptism. Π. Confirmation Administered by a Priest Note: Within recent years the Holy See has granted the power to administer the Sacrament of Confirmation to speci­ fied classes of priests under certain extraordinary circum­ stances. For the convenience of priests having the faculty, we give here the rite to be followed in administering Con­ firmation. RITE TO BE FOLLOWED BY A PRIEST 17 ADMINISTERING CONFIRMATION (Acta Apostolicae Sedis, vol. 38 (1946) 356-358) 1 When a priest intends, by reason of the faculty granted to him above by the Holy See, to administer Confirmation to a sick person in danger of death, let him put on at least a stole, if he cannot get a sur­ plice as well. Then let him remind those present that no other but a bishop is the ordinary minister of Confirmation, but that he [the priest] is about to confer it by lawful delegation of the Holy See. He should take care not to confirm in the presence of heretics or schismatics, much less allow them to as­ sist him. He then directs the sponsor to place his (or her) right hand on the right shoulder of the person to be confirmed, whether the latter be an infant or an adult. i Cfr. Rituale Romanum auctoritate SSmi I). N. Pii XI ad normam Codicis I. C. accommodatum; editio typica, a. MDCCCCXXV. 352a • ·· 352b i· THE SACKAMENTS Then with hands joined on his breast, he stands facing the person to be confirmed and says: V. Spiritus Sanctus superveniat in te et virtus Altissimi custodiat te a peccatis. R. Amen. Then signing himself with the sign of the cross from the forehead to the breast, he says : V. Adjutorium nostrum in nomine Domini. R. Qui fecit caelum et terram. V. Domine exaudi orationem meam. R. Et clamor meus ad te veniat. V. Dominus vobiscum. R. Et cum spiritu tuo. Then, with hands extended towards the person to be confirmed, he says: Oremus. Oratio. Omnipotens sempiterne Deus, qui regenerare dig­ natus es hunc famulum tuum {hanc famulam tuam) ex aqua et Spiritu Sancto, quique dedisti ei remis­ sionem omnium peccatorum: emitte in eum {eam) septiformem Spiritum tuum Sanctum Paraclytum de caelis. R. Arnen. I7. Spiritum sapientiae et intellectus. Arnen. Spiritum consilii et fortitudinis. Arnen. Spiritum scientiae et pietatis. Arnen. Adimple eum {eam) Spiritu timoris tui, et con­ signa eum {eam) signo Cru^cis Christi, in vitam propitiatus aeternam. Per eundem Dominum Nostrum Jesuni Christum, CONFTintATIOX 352e Filium tuum: Qui tecum vivit et regnat in unitate ejusdem Spiritus Sancti Deus, per omnia saecula saeculorum. After this the priest asks for the name of the per­ son to be confirmed, and, with the tip of the thumb of his right hand dipped in Chrism, he confirms him saying : N. Signo te signo Cru^cis, and while he says it, with his right hand laid upon the head of the person to be confirmed, he makes the sign of the cross on his forehead with his thumb, and then continues : et con­ firmo te Chrismate salutis. In nomine Pa^tris et Fi^lii et Spiritus ψ Sancti. R. Arnen. And then he strikes him lightly on the cheek, say­ ing: Pax tecum. After having anointed the forehead of the person to be confirmed with the sacred Chrism, the priest carefully wipes off the forehead with cotton. Thereupon he rubs his thumb with a piece of bread, and washes the thumb and his hand over a basin ; then he puts the water used together with the bread and cotton in a clean vessel, and afterwards carries them to the church, burns them, and throws the ashes into the sacrarium. After the washing, the priest himself says: Confirma hoc, Deus, quod operatus es in nobis, a templo Sancto tuo, quod est in Jerusalem. V. Gloria Patri, et Filio et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula sae­ culorum. 352d THE SACRAMENTS Then the antiphon, Confirma hoc, Deus, etc., is repeated. After the repetition, standing facing the sick per­ son, the priest, with hands joined on his breast, says : F. Ostende nobis, Domine, misericordiam tuam. R. Et salutare tuum da nobis. K. Domine, exaudi orationem meam. R. Et clamor meus ad te veniat. y. Dominus vobiscum. R. Et cum spiritu t uo. Still keeping his hands joined on his breast, he says : Oremus. Oratio Deus, qui Apostolis tuis Sanctum dedisti Spiritum, et per eos eorumque successores ceteris fidelibus tra­ dendum esse voluisti; respice propitius ad humilita­ tis nostrae famulatum, et praesta, ut ejus cor, cujus frontem sacro Chrismate delinivimus, et signo Sanc­ tae Crucis signavimus, idem Spiritus Sanctus in eo superveniens, templum gloriae suae dignanter inha­ bitando perficiat: qui cum Patre et eodem Spiritu Sancto vivis et regnas Deus, in saecula saeculorum. Then he says : Ecce sic benedicetur homo, qui timet Dominum. And turning to the person who has been con­ firmed, and making the sign of the cross over him, he says : Bene^dicat te Dominus ex Sion, ut videas bona Jerusalem omnibus diebus vitae tuae, el habeas vi­ tam aeternam. III. Distribution of Holy Communion A. IN CHURCH, BUT EXTRA MISSAM 1. The administration of Holy Communion is re­ garded as extra Missam when given immediately before or after Mass. If administered during Mass, cf. above, p. 101. 2. If not administered before or after Mass, the priest wears a surplice and stole of the color proper to the day (on All Souls’ Day, white or violet color), or white. Priests and deacons in receiving Holy Communion wear a stole of the same color as that of the priest who distributes, or white (Rit. Rom., tit. IV, c. 2, η. 1 et 4). 3. The hands are to be washed before giving Holy Communion (Rit. Rom.). 4. In the prayer Misereatur the plural vestri is always used, even if there be but one communicant. (In administering to the sick, however, the singular tui is used: Rit. Rom. nov.) The entire formula Domine, non sum dignus, etc., is to be said aloud, not merely the beginning; so, too, Corpus Domini nostri Jesu Christi, etc. For the procedure in case a Sacred Host falls upon the communion-cloth or the floor during the distribution, cf. above, p. 114. 5. Arriving at the altar after giving Holy Com353 V THE SACKAMENTS munion, the priest places the ciborium on the altar, genuflects, carefully rubs his fingers over the ci­ borium if necessary, covers the ciborium (and places the veil upon it), and washes his fingers (now, not after the reposition). He then returns the ciborium to the tabernacle, making but one additional genu­ flection, namely, after he places it in the tabernacle. 6. During these functions, after he has placed the ciborium on the altar and genuflected, the priest must recite the antiphon 0 sacrum convivium with versicle and oration : 0 sacrum convivium, in quo Christus sumitur, recolitur memoria passionis ejus, mens impletur gratia, et futurae gloriae nobis pignus datur. (Tempore Paschali et per oc­ tavam Corporis Christi additur: Alleluia.) Panem de caelo praestitisti eis. (Alleluia ut supra.) Omne delectamentum in se habentem. (Alleluia ut supra.) Domine exaudi orationem meam. Et clamor meus ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus: Deus, qui nobis sub Sacramento mirabili pas­ sionis tuae memoriam reliquisti: tribue, quaesumus; ita nos Corporis et Sanguinis tui sacra mysteria venerari, ut re­ demptionis tuae fructum in nobis jugiter sentiamus: Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Arnen. During the Paschal season the oration is: Oremus: Spiritum nobis, Domine, tuae caritatis infunde; ut quos Sacramentis Paschalibus satiasti, tua facias pietate concordes. Per Dominum nostrum . . . ejusdem Spiritus, etc. Amen. Both prayers have the long conclusion. 7. After the priest has closed the tabernacle, he gives the blessing immediately; or, if before Mass, he first puts the chalice in the middle and then gives the blessing and either goes to the missal or (if he has opened this before) descends for the prayers at HOLY COMMUNION 355 the foot of the altar. The blessing must always be given after the distribution of Holy Communion, even if it is distributed before Mass and though it is certain that the faithful will remain to the end of Mass {Deer. 4257 ad 7). Only before or after a Requiem Mass is the blessing omitted. The formula is: Benedictio Dei, etc., without kissing the altar, but raising the eyes and hands and bowing the head {Bit. Born., ibid., n. 9). Note: If Holy Communion is to be given during the exposition of the Blessed Sacrament, the priest will avoid as much as possible turning his back to the Blessed Sacra­ ment; he will give the blessing as usual after administer­ ing Holy Communion, but should stand towards the gospel side in doing so. 8. The order to be observed in receiving Holy Communion is as follows: starting at the epistle side, first in order are the priests, then deacons, subdeacons, those in minor orders, then the lay acolytes, and after them the faithful (religious of female orders, who receive at the grille, precede the latter: cf. Deer. 4328). Clerics and lay acolytes re­ ceive at the altar. Note: If a priest has to distribute Holy Communion during the Mass of a celebrant at the high altar, the fol­ lowing, according to different AA., is to be observed: 1. The celebrant shall see to it that he is as little dis­ turbed as possible. From the Sanctus until after the Com­ munion he moves from the middle of the altar a short distance to the gospel side (because of the book) and thus allows the priest room to open the tabernacle·, the C. does not genuflect with him. During other parts of the Mass the C. pauses as soon as the other priest opens the tabernacle (in case he is in the midst of a prayer or other part of the text, he finishes this first), kneels on both knees in the direction of the tabernacle until after the other priest's THE SACRAMENTS 356 threefold Domine non sum dignus, then rises and continues the Mass. He pays no attention to other ceremonies, e. g., the blessing after distribution. 2. The priest who distributes Holy Communion should on his part take care to distract the C. as little as possible. Hence he may not remove the ciborium from the tabernacle immediately before Consecration. When he places the ci­ borium on the corporal, he puts it to the side, where the least inconvenience results. 3. Salvo meliori judicio, the following might be proposed for churches where, because of the large attendance both at Mass and Holy Communion, such distribution is fre­ quently unavoidable. Let the priest take the ciborium from the tabernacle and carry it to a side altar situated near-by. (This is surely done and is permitted during the exposi­ tion of the Blessed Sacrament at the high altar.) On this side altar are two lighted candles, a corporal unfolded, an ablution-vase, and a purificator. Here the priest performs what is necessary for the rite before and after the distri­ bution of Holv Communion. After the distribution he returns the Blessed Sacrament to the tabernacle. If a suit­ able altar is lacking, a small table, properly prepared near the high altar, might be used instead. * B. HOLY COMMUNION OF THE SICK 1. PUBLIC ADMINISTRATION The Blessed Sacrament is never taken to the sick in a corporal merely, but in a small ciborium or in a burse (with pyx). We shall consider the last case. The priest washes his hands in the sacristy, puts on a surplice and white stole (if he is to administer Extreme Unction immediately after, a white stole with violet on the reverse side), and carries a small Ritual in his pocket. He goes to the altar (on which are two lighted candles) with burse and pyx, spreads the corporal, opens the tabernacle, genu­ flects, takes out the ciborium, opens the pyx and then the ciborium, and puts a number of Sacred Hosts (more than necessary, according to the Rit. Rom.) into the pyx. If for some good reason or other (c. g., at night) it is deemed advisable to re­ turn home without any remaining Hosts, he puts into the pyx only the required number of Hosts. When he has placed the Hosts into the pyx, he closes it and the ciborium, purifies his fingers, re­ turns the ciborium to the tabernacle, genuflects, closes the tabernacle, and puts the key in proper custody. Then he folds a corporal about the pyx in the usual way, places it in the burse with a purifica­ tor, and ties the burse carefully. The priest now kneels at the edge of the platform, receives the humeral veil (in case he did not put it on previously), rises, genuflects, takes the burse and (if so arranged) places the cord about his neck, covers and holds the burse with the ends of the humeral veil, and proceeds on his way. At least one attendant with lantern and bell is required. On the way to the sick the priest says the psalm Miserere and other psalms and hymns. Where a legitimate custom permits it, he may bless the ador­ ing faithful with the Blessed Sacrament, but with­ out words. On entering the sick-room he says Pax huic domui, etc. He places the sick-call burse on the pre­ pared table (on which are two lighted candles, holy water, and a glass with a little water), opens the burse, and places the corporal and the pyx contain­ ing the Blessed Sacrament on the table. He then genuflects {genuflexus adorat according to the Pit. Rom.) and, if convenient, takes off the veil. Then he turns to the sick person and sprinkles him and the Dei λ 358 \'J *. h THE SACRAMENTS room with holy water while saying the antiphon Asperges, the first verse of the psalm Miserere with the Gloria Patri, and again the antiphon. He now turns again to the Blessed Sacrament (or, if he has left the table on which the Blessed Sacrament reposes, he returns to it and genuflects) and recites the prayers from the Ritual. If the sick person wishes to confess, the priest now hears his confession, though it is preferable that this be taken care of beforehand (i. e., at some other time). During the Confiteor the priest genuflects and opens the pyx; he places the purificator near-by. Then he genuflects again and, turning to the sick person, says the Misereatur tui (if more than one communicate, he uses vestri) and the Indulgentiam. After this he genuflects again, takes the Host in his right hand (the pyx in his left) and, holding the Host in sight of the sick person, recites the Ecce Ag­ nus Dei and three times the Domine, non sum dig­ nus, which the patient should quietly say at least once (Rit. Rom.). The formula Accipe, frater (soror), etc., for the Viaticum may be changed to Corpus Domini, etc., in succeeding Communions. After the priest has placed the pyx with the re­ maining Hosts upon the table, he genuflects, rubs his fingers over the pyx, closes it, washes his fingers, and dries them with the purificator. If convenient, the water is thrown into the sacrarium ; if the lat­ ter is lacking, into the fire (Rit. Rom.).1 The priest i The Ritual makes no mention of giving the water to the patient to drink. Wapelhorst (p. 282) says that this may he done; further, that it is also permissible to purify the fingers by means of a wet purificator. ■1 ? HOLY COMMUNION 359 now says Dominus vobiscum and the oration, re­ ceives the humeral veil, genuflects, places the pyx in the burse, turns to the sick person with the Blessed Sacrament and, without saying anything, blesses him (meanwhile the attendant ought to give a sign with the bell, lest the blessing, as may readily hap­ pen, be unnoticed by the patient in his weakness and by the others who are present). Note: According to Deer. 3035 ad 8, there is no distinc­ tion between Communion to priests and to lay persons, but it is customary for priests to wear a white stole while re­ ceiving. On the way back to the church the priest says the psalm Laudate Dominum de caelis and other prayers. In the church (Rit. Rom.) he places the Blessed Sacrament on the altar, genuflects, and, standing there, recites the Panem de coelo, etc. (with Alleluia during the Paschal season and the octave of Corpus Christi), Dominus vobiscum, and the oratio de SS. Sacramento with the short conclu­ sion. Then he genuflects, turns (slightly sideways) to the people, and, wherever customary, announces the indulgences to be gained (it suffices to say: “All who have accompanied the Blessed Sacrament gain the indulgences granted for this act of devo­ tion”). The priest now genuflects and in the usual way gives the blessing with the Blessed Sacrament, without any words. Where custom has it, the Tan­ tum ergo (cf. Ephem. Liturg., 1916, 737) may be sung in church, and the rest of the ceremony fol­ lows as at Benediction. The Blessed Sacrament is returned to the taber- 360 THE SACRAMENTS nacle, and at the next .Mass the Sacred Hosts left over are placed in the ciborium and the pyx purified. Note: If no Sacred Host remains, the priest may either carry back the pyx unpurified and place it thus in the tabernacle (until the next Mass), or he may observe the following method in the sick-room; He purifies the pyx with his dry fingers over the vase of water, washes them in this, dries them with the purificator, closes the pyx, and puts it into the burse. He then says Dominus vobiscum and the prayer Domine sancte, turns to the patient, and gives him with his hand the ordinary blessing, using the words Bene­ dictio Dei, etc. He may then put off the stole and surplice and return home privately. 2. ADMINISTRATION IN A HOSPITAL OR INFIRMARY a. If the patients’ rooms are so near to the chapel that they may see the altar or at least hear the priest, Holy Communion may be given to them either during or outside of Mass in the following way. The priest says at the altar the Misereatur ves­ tri, Indulgentiam, Ecce Agnus Dei, and Domine, non sum dignus as usual ; and then, accompanied by two Ac. with candles, under a small canopy (um­ brella), he gives the various patients Holy Com­ munion (Deer. 2672; 3322). Having returned to the altar after distributing Holy Communion outside of Mass, he says 0 sacrum convivium, etc., places the Blessed Sacrament in the tabernacle, and with his hand gives the blessing as usual. b. When Holy Communion is to be distributed to a number of sick persons who dwell in the same house or are patients in the same hospital, but who occupy separate rooms, the priest or deacon who ad­ ministers the Sacrament shall say in the first room HOLY COMMUNION 361 only all the prayers prescribed by the Rit. Rom. (tit. IV, c. 4) before the Communion of the sick. In each of the other rooms he shall say Misereatur tui, etc., Indulgentiam, etc., Ecce Agnus Dei, etc., and (once only) Domine, non sum dignus, etc., fol­ lowed by Accipe, frater (soror), etc., or Corpus Domini, etc. In the last room he shall add the Dorninus vobiscum and the prayer Domine sancte, to be said in the plural number. Then he shall give the blessing with the Blessed Sacrament and, on his return to the church or chapel, shall say the other prescribed prayers (S.R.C., January 9, 1929). 3. PRIVATE ADMINISTRATION a. The new Canon Law (can. 847) merely states: Ad infirmos publice Sacra Communio deferatur nisi justa et rationabilis causa aliud, suadeat. However, in many places (especially in the United States) the possible irreverence which might be shown if the Blessed Sacrament were carried publicly in the streets makes the private rite almost imperative. When Holy Communion is taken privately to the sick, the Blessed Sacrament is carried secretly ; the server does not cany a light, nor does he ring the bell in passing through the streets. The procedure in taking the Blessed Sacrament from the tabernacle is the same as described above (p. 356), except that the priest does not receive the humeral veil. Should he wish to change to civilian clothes, he may place the burse in the tabernacle until such time as he is ready to go. The Roman Ritual prescribes the fol­ lowing points: οΓ»·· 362 THE SACRAMENTS 1) The priest must wear at least the stole under his coat (not in his pocket). 2) He places the pyx in a burse containing a corporal and purificator, and hangs the burse by means of a cord about his neck and under his coat. 3) He should be accompanied by at least one server (without cassock). 4) Arrived at his destination, he puts on a cas­ sock and surplice if he did not do so at the begin­ ning. b. It is quite commendable and advisable for the priest either to take the articles necessary for the administration of the Sacrament with him in a valise or to send them beforehand (Second Plenary Council of Baltimore, 1866). Among these articles might be mentioned a cassock, a surplice, holy water, a white cloth to cover the table, two small candle­ sticks with wax candles, and a crucifix. c. The priest will take care to compensate for what is lacking in external solemnity by interior devotion, and to observe as well as possible that exterior reverence which is due to Christ truly pres­ ent (Lit. Encycl. S.C. de Propag. Fide, February 23, 1859). d. At the house, all the prescriptions of the Ro­ man Ritual are carried out as described above p. 357. e. After administering Holy Communion to the sick, the priest is to carry the pyx back to the church as soon as possible and place it in the tab­ ernacle until it is purified, or he does as mentioned above, p. 360, Note. IV. Penance 1. Superpelliceo et stola violacei coloris utatur, prout tempus vel locorum feret consuetudo (Rit. Rom., tit. III, e. 1, n. 10). In many localities the surplice and violet stole are prescribed by diocesan regulation. 2. As regards holding the palm of the hand towards the penitent while the hand is raised dur­ ing the absolution, it is worthy of note that it is not demanded by the Ritual, and furthermore, that to hold the hand in this position would, if many confessions are to be heard, induce great fatigue. APPENDIX GENERAL ABSOLUTION FOR THE SECULAR TERTIARIES (Papal Blessing with Plenary Indulgence) 1. Public Ceremony: If the spiritual director is absent, any priest approved for hearing confessions may give the general absolution to the assembled tertiaries, and this with the delinite formula prescribed by the Rit. Rom., tit. VIII, c. 33. Il (not with the one used for the regulars themselves). The priest, vested in surplice and violet stole, proceeds to the foot of the altar and. kneeling on the lowest step, says the preliminary prayers. During the Confiteor he ascends to the platform and, turning to the people—as he does in giving Holy Communion—recites the Misereatur and In­ dulgentiam and the absolution proper. 2. Private Ceremony: If the general absolution is to be given in the confessional after the sacramental absolution, the priest starts with Dominus noster Jesus Christus and 303 364 THE SACRAMENTS says the rest as far as the conclusion in the singular. If, however, circumstances forbid the recitation of the entire formula, the priest, according to the Hit. Rom., Appendix, merely says: Auctoritate a Summis Pontificibus mihi con­ cessa, plenariam omnium peccatorum tuorum indulgentiam tibi impertior. In nomine Patris et Filii et Spiritus Sancti. Arnen. H V. Extreme Unction A. PREPARATIONS 1. If Extreme Uncton is to be administered im­ mediately after the holy Viaticum,1 the priest, after administering the latter, puts on a violet stole in­ stead of the white one (or, if the stole is white on one side and violet on the other, he reverses it). 2. If, however, it is not administered immedi­ ately after holy Viaticum, the priest wears the violet stole and, if required or customary, the surplice also. The accompanying server in this case appears in becoming civil dress. 3. The holy oil is enclosed in a case, which, fas­ tened to a cord hanging about his neck, the priest carries upon his breast (i. e., in his inside pocket) ; if he takes both the oil and holy Viaticum with him, he is to carry them separately. Note: Care of the holy oils: According to Canon Law (can, 735), the pastor is to obtain the holy oils from his Ordinary and carefully keep them in a secure and befitting safe in the church (not in the house, except in case of neces­ sity or for some other reasonable cause and with the permis­ sion of the Ordinary). In the church the holy oils must not be kept in the tabernacle of the Blessed Sacrament (cf. can. 1269, §2: Tabernaculum ... sit ab omni alia re vacuum ).i i For the administration of Holy Communion (Viaticum) to the sick, cf. pp. 356, sqq. 365 THE SACRAMENTS EXTREME UNCTION 4. In the sick-room there is to be a table covered with a white cloth ; upon it, holy water, a wax can­ dle lighted, a crucifix (or the priest brings the lat­ ter with him), six pellets of cotton, crumbs of bread or salt, and water for the priest to wash his hands. § 3. Unctio pedum ex qualibet rationabili causa omitti potest. § 4. Extra casum gravis necessitatis unctiones ipsa ministri manu nulloque adhibito instrumento fiant. 4. The anointing itself is made in the form of a cross with the thumb of the right hand, which is to be dipped anew into the oil for each sense (not, however, for each organ of the same sense). The Ritual prescribes that this be done first on the right and then on the left closed eyelid, on the lobe of the right and left ear, on the right and left nostril, on the closed mouth, on the right and left hand (on the palm, except in the case of a priest, when the back of the hand is anointed), on the right and left foot (either the upper part of the foot or the sole). 5. In the cases where there are two organs for one sense, the words of the form are distributed between both unctions; the priest may wipe the anointed part immediately after the first unction (especially in the case of the lobe of the right ear : O’Kane; Hartmann). He takes a fresh pellet of cotton for each sense. An assistant deacon may wipe the parts after they have been anointed. 6. The word Amen after the form may commend­ ably be pronounced by the sick person and by the bystanders (Aertnys, et al.). However, when using the brief form, the priest himself says Amen. 7. On finishing the unctions the priest rubs his thumb with salt or crumbs of bread and washes his hands. The pellets of cotton and the salt (crumbs of bread) may be thrown into the fire immediately. 366 B. THE RITE Besides the particulars prescribed by the Ritual, the following is to be noted ; 1. The priest says all the prayers facing the sick person {Misereatur tui, etc). The Confiteor may be said in Latin or in the vernacular. 2. During the prayer In nomine Patris ... ex­ stinguatur, etc., the priest extends his right hand over the head of the sick person and holds it thus extended during the whole prayer (except for the sign of the cross at the beginning of the prayer) : Rit. Rom., tit. V, c. 2, n. 7. 3. As regards the anointings, the prescriptions of Canon Law are to be carefully observed. Canon 947, § 1. Unctiones . . . accurate pera­ gantur: iit casu autem necessitatis sufficit unica unc­ tio in uno sensu seu rectius in fronte, cum prae­ scripta forma breviori,1 salva obligatione singulas unctiones supplendi, cessante periculo. § 2. Unctio renum semper omittatur. (Hence it is no longer mentioned in the Ritual.) i According to the Rit. Rom., tit. V, c. 1, n. 21, the form prescribed in this case is: Per istam sanctam Unctionem indulgeat tibi Dominus quidquid deliquisti. Arnen. If afterwards the sick person continues to live, the unc­ tions for all the senses must be supplied, and this with their respective formulas; similarly in regard to the prayers beginning with In nomine Patris, etc. (ibid., c. 2, n. 6). - ■ - 367 368 THE SACRAMENTS 8. It Extreme Unction is to be administered to several persons at the same time, the priest extends to each patient the crucifix to kiss (before the As­ perges: Rit. Rom., ibid., c. 2, n. 4) and says the prayers before and after the anointings in the plural, but the unctions themselves are applied to each separately {ibid., c. 1, n. 22). 9. In case of a very contagious disease the priest is to provide himself with a special oil-stock, thoroughly dip a pellet of cotton into the oil (or use a fresh one for each sense), and then anoint as usual. APPENDIX GENERAL ABSOLUTION IN ARTICULO MORTIS (Plenary Indulgence for the Dying) 1. The pastor or any other priest who assists the sick person may impart the general absolution in articulo mortis (C.I.C., can. 468, §2). 2. It may and should be given as soon as the Last Sacra­ ments have been administered. Its efficacy, however, i. e., the gaining of the plenary indulgence, is realized only at the moment of death. 3. If the general absolution follows immediately after Holy Viaticum or Extreme Unction, the words Pax huic domui and Asperges. etc., are not repeated, but the Confiteor is repeated, because it belongs to the rite; only in case of necessity may it be omitted. Π VI. Matrimony A. THE RITE The priest, wearing the vestments for Mass (ex­ cept the maniple) or, if Mass is not to follow, a surplice and white stole, stands at the center of the altar, facing the bride and groom; an acolyte with holy water is at his left. The couple kneel be­ fore him on the steps, the groom at the right hand of the bride. The witnesses stand at the foot of the altar. After a few words of appropriate instruction, the priest proceeds with the ceremony as given in the Ritual. The ceremony concluded, the Mass fol­ lows. (The bride and groom alone return to the altar for the nuptial blessing, i. e., the prayers after the Pater noster and before the blessing at the end of Mass, kneeling during them as before.) B. THE NUPTIAL BLESSING The following points should be noted with regard to the nuptial blessing : 1. For the simple blessing, imparted outside of Mass (but only by special induit), the ritual of the diocese is to be followed. 2. The Benedictio Sollemnis, given during Mass, belongs to the solemnity and not to the essence of the sacrament, and therefore follows after the 369 370 THE SACRAMENTS Ritus Celebrandi Matrimonium.1 It must not be given : a. if both contracting parties are not present; b. if one of the parties has previously received the blessing (if custom so has it, the man, but not the woman, may receive the blessing again, though it had been received before) ; c. at a mixed marriage (C.I.C., can. 1102) ; d. during the forbidden seasons, i. e. (accord­ ing to C.I.C. can. 1108, § 2), from the beginning of Advent to Christmas Day inclusive, and from Ash Wednesday to Easter Sunday inclusive; but the Bishop {ibid., §3) “for some reasonable cause” may allow the nuptial blessing during the forbidden times, but “with adherence to the liturgical pre­ II scriptions” (cf. below, C), and “with an admoni tion to the bridal pair to avoid excessive festivities”. C. THE NUPTIAL MASS The Mass Pro Sponso et Sponsa, or the addition of the oration of this Mass, is forbidden as often as the solemn blessing is forbidden (cf. above, B.). Besides, the following rules are in force concerning the Mass Pro Sponso et Sponsa: 1. It is prohibited: a. on Sundays and holy days of obligation (even those now suppressed) ;i i If the wedding-ring is broken or lost, a new ring (cf. De Ilerdt) may be blessed according to the same formula as that used in the nuptial ceremony, or it may be blessed along with the ring at another wedding (the plural number being then used). MATRIMONY 371 on feasts of the first and second class ; c. on the vigils of Epiphany and Pentecost; during the octave of Epiphany, Easter, Pen­ tecost, aud Corpus Christi; e. on All Souls’ Day; in parish churches on Rogation Days if there is a procession and only one Mass. 2. On these prohibited days excepting All Souls’ Day, the Mass of the day is said with the commem­ oration pro sponso et sponsa and this always sub una conclusione with the first oration even on feasts of the first class {Ruhr. nov.). Nor are any of the other commemorations omitted on this account. The prayers for the bride and bridegroom occurring after the Pater noster and before the blessing at the end of Mass are said as at the ordinary nuptial Mass {Deer. 4269 ad 6). 3. The prayer before the blessing of the Mass (after the Benedicamus Domino or Ite Missa est) is said by the priest on the epistle side of the altar. 4. Several bridal couples may be blessed at one Mass; nothing is changed as regards the prayers. 5. The nuptial Mass with the nuptial blessing may be celebrated even if the bride and bridegroom do not receive Holy Communion. It is the Church’s wish that the nuptial blessing be supplied later on at a nuptial Mass in case it could not be given at the wedding (can. 1101 § 1). 6. The nuptial Mass is considered a Missa votiva privata even though sung {cantata or sollemnis). It has, therefore, the ritus simplex: no Gloria, no ■ THE SACRAMENTS Credo, and three orations. On a festum duplex, how­ ever, it has only the commemoration of the feast. The tonus ferialis is used. 7. The priest is not obliged to apply the Mass for the bridal pair if no stipend is given for the pur­ pose. 8. Finally, attention is called to the commemora­ tions treated according to the new rubrics on p. 13. When, e. g., on the feast of St. Peter in Chains, August 1, a high Mass of the feast and a nuptial Mass are sung, in the first the commemorations of St. Paul and of the Macchabees are made, in the second only the orationes de tempore are added (i. e., 2 or. A cunctis, 3 or. ad libitum) ; in the first, Praef. Apostolorum, in the second, Praef. communis. Or on the same feast two nuptial Masses may be sung: in which case the first commemorates St. Peter, St. Paul, and the Macchabees, while the sec­ ond takes only the orationes de tempore; in the first Praef. Apostolorum, in the second, Praef. com­ munis; in the first the last Gospel is that of the feast, in the second, that of St. John. Note: In churching women, the new Ritual (tit. VII. c. 3, n. 2) indicates in detail that the priest is to put the left end of the stole into the hand of the woman (ibid., n. 4) and that the sprinkling with holy water is not done in the form of a cross. VII. Blessings (Sacramentals) 1. According to Deer. 3784 ad 1, the priest always wears the surplice and stole at the administration of sacramentals in churches. The stole is, according to the Rit. Rom., to be of the color proper to the day, unless some other color is indicated. According to Gavanti, this rubric is not of precept, and in the case of those blessings which contain an exorcism, the priest wears a violet stole ; otherwise, of that color which is conformable to the mystery or to the class of the Saint. lienee, e. g., a red stole is used at the blessing of St. Blase, a white one when blessing St. Ignatius water. Note: The formula for the blessing of St. Blase (February 3), according to the latest edition of the Rituale Romanum, is as follows: Per intercessionem Sancti Blasii Episcopi et Martyris liberet te Deus a malo gutturis et a quolibet alio malo. In nomine Patris, et Filii, et Spiritus Sancti. Arnen. At more private blessings, such namely as do not take place in church, the stole is sufficient (e. g., when St. Ignatius water is blessed at the homes of the sick). The priest stands, and the biretta is not worn, during the blessings (Rit. Rom.). 2. In the case of those blessings for which the Ritual assigns no formula, the sign of the cross is made over the object to be blessed and the follow373 374 THE SACRAMENTS ing words spoken : In nomine Patris et Filii et Spiritus Sancti. Amen. It is then sprinkled with holy water. Candles are not lighted during the cere­ mony. The Benedictio ad Omnia of the Rit. Rom. may also be used. It runs as follows : Adiutorium nostrum in nomine Domini.—Qui fecit coelum et terrain. Dominus vobiscum.—Et cum spiritu tuo. Oremus: Deus, cuius verbo sanctificantur omnia, bene­ dictionem tuam effunde super creaturam istam (creaturas istas) : et praesta, ut quisquis ea (eis) secundum legem et voluntatem tuam cum gratiarum actione usus fuerit, per invocationem sanctissimi nominis tui, corporis sanitatem et animae tutelam, te auctore, percipiat. Per Christum Dominum nostrum. Arnen. Thereupon the object is sprinkled with holy water. 3. The object to be blessed is sprinkled once. The new Rit Rom. nowhere indicates that either in this connection or, e. g., in the blessing of the wedding ring, the sprinkling should be done in the form of a cross. 4. According to Canon Law (can. 1304), the fol­ lowing may bless vestments and other articles neces­ sary for the divine service : a. The pastor may perform the blessings for all churches and chapels within the limits of his parish ; the rector of a church may do so for his church. b. Superiors of religious orders (even local su­ periors) and priests of their order delegated by them may perform the blessings in the case of their own churches and chapels, as well as for the churches of religious women under their jurisdic­ tion. BLESSINGS 375 Note: 1. Were a priest to perform a reserved blessing without faculties, the blessing would be valid but not licit (can. 1147, § 3). 2. For these blessings, only the formulas of the Hit. Rom. are to be used (not those of the Pontificale). 3. The Benedictio Sacerdotalium Indumentorum in Gen­ ere includes the chasuble, stole, maniple, alb. amice (which without any doubt have to be blessed), cincture (which very probably has to be blessed), and other vestments, as the cope, dalmatic, tunic, surplice (which are quite properly blessed) ; the Benedictio Corporalium may be used for the blessing of the pall also; the Benedictio Lintea mentorum Altaris is used only in the blessing of altar-cloths. ( Purifica tors, chalice-veils, and burses are not blessed: Deer. 2572 ad 2.) 4. Only a cleric in Major Orders may wash the purificators, palls, and corporals which have been used at Mass (can. 1300, §2). Before they are washed, only clerics and sacris­ tans (religious or lay) may touch them. The same rule holds for the chalice and paten (can. 1300, § 1). Palls and corporals which were not used at Mass, but for some other purpose, do not come under this rule. 5. Of the sacred vessels, the chalice and paten must be consecrated. (Consecrations are ordinarily reserved to bishops: can. 1147, § 1.) The tabernacle must be blessed {Deer. 435 ad 4) ; the formula is to be found among the Benedictiones reservatae in the Rit. Rom., tit. VIII, c. 23. It is, to say the least, very proper to bless the ciborium and lunula ; the formula is the same as for the blessing of the taber­ nacle. Note: Concerning the use of the stole in general, the fol­ lowing points are to be observed: 1. Besides being prescribed at Mass, it is prescribed on the following occasions: a. in the administration of the Sacraments and sacramentals (cf. above, p. 373; however, in the case of the Sacrament of Penance, the rule of the Roman Ritual is to remain unchanged: cf. above, p. 3G3 ; so, too, in the per­ formance of the funeral rite); b. during a sermon, if such is the custom, but never during a funeral oration: Deer. 2888 (the color of the stole is to correspond to the Office of the day, at least when the 376 THE SACRAMENTS sermon is preached at some liturgical function; hence, e. g., on the feast of St. Joseph occurring during Holy Week, the violet stole must be worn during the sermon preached at the high Mass: Deer. 3764 ad 13) ; c. as often as a priest or deacon touches a sacred ves­ sel containing the Blessed Sacrament, or receives Holy Com­ munion. 2. The stole may be worn by the following: a. the priest who officiates at the Office of the Dead (Deer. 3029 ad 4 et 5) ; b. the directors of confraternities who officiate at processions and funerals (Deer. 2763); a fortiori, a parish priest; c. priests who assist at the adoration of the Blessed Sacrament exposed (cf. Comment, in Instr. Clem., § 9, n. 8), a general and beautiful custom; d. the priest who assists a newly ordained at his first Mass; he wears it either during the entire Mass or, if cus­ tom so has it, from the Canon until after the Communion (Deer. 3515 ad 7; cf. p. 418, Appendix III). Part Five The Divine Office I. The Divisions of the Breviary The Roman Breviary consists either of one vol­ ume {totum} or, more usually, of four volumes {Pars Hiemalis, Verna, Aestiva, Autumnalis}. The construction of the individual volumes is the same ; each divided into six sections. 1. The Ordinarium Officii Divini contains the un­ changing elements, as well as instructions regard­ ing the recitation of the Office. (A table indicating the structure of the Office and the sections in which the various parts are to be found is given below, p. 407.) 2. The Psalterium contains the 150 psalms, di­ vided among the several days of the week. Note: In most of the new breviaries, parts of the Office which properly belong in the Ordinarium are (for conven­ ience) repeated or at least indicated in the Psalterium. In the following pages this is supposed. 3. The Proprium de Tempore contains the lessons and responsories proper to every week-day of the year, and all the lessons and other variable parts for Sundays and the movable feasts of the ecclesi­ astical year. 4. The Proprium Sanctorum contains the parts 377 378 THE VARIOUS OFFICES proper to the immovable feasts celebrated by the universal Church. 5. The Commune Sanctorum contains the Offices common to the various classes of feasts, namely: Vigilia Apostolorum; Commune Apostolorum, Evangelistarum, unius Martyris, plurimorum Mar­ tyrum (two are sufficient), Confessoris Pontificis, Doctorum, Confessoris non Pontificis, Abbatum, Virginum, non Virginum, Dedicationis Ecclesiae, Festorum B. Mariae Virginis; Officium S. Mariae in Sabbato; Officium Defunctorum. Various prayers follow. 6. The Proprium Dioceseos N. (or Ordinis N.) contains the parts proper to certain feasts which are not celebrated in the universal Church, but only in a given diocese (or Order) ; it corresponds to the Proprium Sanctorum. Π. The Various Offices A. GENERAL REMARKS 1. THE DIVISIONS OF AN OFFICE Every Office has been divided by the Church to correspond to the different times of the day, ac­ cording to the words of the Psalmist : Septies in die laudem dixi tibi (Ps. 118, 164). The seven times or hours of the days are as follows : Matins and Lauds (forming together the Officium nocturnum'), Prime, Terce, Sext, None (the four “Little Hours”), Ves­ pers, and Compline. The sequence of parts in the individual hours will be found in the table below (p. 407; cf. also loose leaf). These seven hours are recited 1 each day according to the directions con­ tained in the directory (Calendar, Ordo Divini Of­ ficii Decitandi Missasque Celebrandi). 2. THE CLASSIFICATION OF OFFICES The Office of any given day is either an Officium de tempore, styled de ea (sc., Dominica, feria,i i Clerics in Sacred Orders who recite the entire Divine Office of a day (at one time or at intervals) before the Blessed Sacrament (exposed for public adoration or en­ closed in the tabernacle) may, on the usual conditions, gain a plenary indulgence (8. Pocnit. Apost., October 23, 1930; A.A.S., XXII, 493). By a decree of December 5, 1930 (A.A.S., XXIII, 23), this favor was extended to all religious com­ munities of women who are obliged by their rule to recite the Divine Office. 379 4/- · ■j:.--’ : - — 3S0 THE VARIOUS OFFICES vigilia) or de eo (sc., Sabbato), or an Officium de festo. The feast may be a festum duplex {primae classis, secundae classis, maius, mimis), semiduplex, or simplex. The simple term duplex used without a modifier means a festum duplex minus. The Officium de tempore is either a Sunday Office or a ferial Office. The Officium de festo may be the Office of a preferred feast, of an ordinary feast with nine lessons, or of a simple feast. Certain feasts of the first and second class have an extended celebration called an octave. The Office during the octave {infra octavam), whenever it oc­ curs, has the rank of a festum semiduplex. The octave-day of a first-class feast has the rank of a festum duplex maius; of a second-class feast, that of a festum simplex. Note: 1. Octaves are divided into privileged, common, and simple octaves. 2. The privileged octaves are further divided into those of: a. the first class (Easter, Pentecost) ; b. the second class (Epiphany, Corpus Christi) ; c. the third class (Christmas, Ascension, the Sacred Heart ). 3. Further details regarding these octaves may be found at the beginning of each volume of the Breviary. 3. OCCURRENCE AND CONCURRENCE It frequently happens that two Offices or feasts (e. g., an Officium de tempore and an Officium de festo) occur on the same day (e. g., a feast falls on Sunday). This is a case of 11 Occurrence ’ ’. When two Offices following one upon another are joined in Vespers, as happens almost every day, we have a GENERAL REMARKS 381 case of “Concurrence”. It is therefore important H ­ to know the content of the various Offices in them selves, as well as the rules to be followed when they coincide {regulae occurrentiae et concurr ent lae). Note: Detailed directions for both cases will be found in the tables given at the beginning of each volume of the Breviary (Si Occurrit Eodem Die and Quando Concurrit). Important details are noted below. a. The Content of the Various Offices: II 1. Every Office I Matins and Lauds, and the four Little Γ Hours. has at least First Vespers, Compline, Matins 2. Festa dupl.. semid., the Sunday Of- ! and Lauds, the Little Hours, Sec­ flee, have J ond Vespers, and Compline. First Vespers, Compline, Matins 3. Festa simpl. and and Lauds, and the Little Hours. Off. S.M. in Sabb. have only Matins and Lauds, and 4. Vigils (excepting Epiph­ the Little Hours. any and Pentecost) have only 5. The ferial ] Matins and Lauds, the Little Hours. Sec­ Office has Γ ond Vespers, and Conpline (cf. p. 389). 6. Days infra oct. have all the hours that a festum semid. has. b. Rules for Occurrence. According to the Motu proprio, “Abhinc duos annos”, of October 23, 1913: 1) No feast of the universal Church except, those of the first and second class may be either per­ manently or accidentally (in an individual case) transferred. 2) Feasts of the first and second class are trans­ ferred to the next unimpeded day. The following days are considered as impeded : every Sunday, THE VARIOUS OFFICES every other feast of the first and second class, and every day that excludes a feast of the first or second class (e. g., Ash Wednesday). 3) The festa duplicia {maiora and minora) and semiduplicia celebrated in the universal Church may not be transferred (according to the general rule laid down above) ; hence on impeded days they are usually commemorated, and the historical les­ sons of the impeded feast become the ninth lesson of the day’s Office. Such an impeded feast is called a festum simplifie at um. I Λ Exceptions: 1. All commemorations are omitted on a first-class feast of Our Lord celebrated in the universal Church (e. g., Corpus Christi). 2. On all other first-class feasts (e. g., Dedication of the Cathedral) any feast occurring on that day is commemorated in Lauds only, and the ninth lesson of the commemorated feast is omitted. 4) Festa duplicia and semiduplicia of individ­ ual dioceses and Orders are commemorated when they are accidentally impeded; in case they are permanently impeded in the entire diocese or Order, they are transferred to the next unimpeded day. In case the feast is impeded only in certain localities of the diocese, the rule laid down in 3) above is to be followed. c. Rules for Concurrence. Since Vespers are said but once each day (except on the feast of All Saints, when the Vespers of All Souls must be added to the Second Vespers of the feast), the concurring Ves­ pers (Second Vespers of the preceding day and First Vespers of the succeeding feast) are either combined (Vesp. a cap. sequentis, commemor. prae- THE “A” OFFICE 383 ced.), or one is omitted altogether, or at most com­ memorated (In Vesp. commemor. sequentis, or Vesp. sequentis, commemor. proceed.). The Ordo will in­ dicate in individual eases the method of procedure, according to the rules laid down in the table Quando Concurrit. B. THE OFFICE OF PREFERRED FEASTS (Sometimes called an “A” Oflice) The following feasts of the ecclesiastical year are called preferred feasts : 1. all feasts of Our Lord; 2. all feasts of the Blessed Virgin; 3. all feasts of the Holy Angels; 4. the feasts of St. John the Baptist; 5. the feasts of St. Joseph ; 6. all feasts of the Holy Apostles ; 7. all other feasts of the first and second class; 8. all the days during any one of the seven priv­ ileged octaves (provided the Office of the octave is to be said) ; 9. the Sundays within the octaves of Christmas, Epiphany, Ascension, Corpus Christi, and the feast of the Sacred Heart, when the Sunday Office is said ; 10. the vigils of Pentecost and Christmas (the latter beginning with Lauds) ; 11. the vigil of Epiphany, and the Friday before Pentecost, when their Offices are said ; 12. certain minor feasts, such as that of St. Peter in Chains, St. Barnabas, the Beheading of St. John the Baptist, and every feast of the Dedication of a 384 THE VARIOUS OPTICES Church, since the latter is considered a feast of Our Lord (Rubr. ηου., IX, 1 ). Rule: The psalms of Lauds (Schema I), all of Prime except the antiphon and lectio brevis, the hymn and psalms of Teree, Sext, and None, and all of Compline, are taken from the Psalterium for Sunday. The rest of the Office is taken from the Proprium Sanctorum (or Proprium de Tempore in the case of movable feasts), or, if not given there, from the Commune Sanctorum (or Ordinarium). Note: The last three days of Holy Week have the entire Office given in the Proprium de Tempore, except the psalms of Lauds, which are taken from Schema II of the correspond­ ing feria in the Psalterium. C. THE OFFICE OF THE ORDINARY FEAST WITH NINE LESSONS (Sometimes called a “B” Office) All other feasts above the rank of a festum sim­ plex fall into the class of the ordinary feast with nine lessons. They are : 1. all festa duplicia (maiora and minora) and semiduplicia not mentioned above ; 2. the days infra octavam communem, including the dies octava itself. (For details regarding the lat­ ter, cf. p. 400, n. 7, and p. 414.) Rule: All psalms with their antiphons and the versicles proper to the nocturns, the hymns of the Little Hours, all of Prime (except the lectio brevis), and all of Compline, are taken from the correspond­ ing feria in the Psalterium. (Schema I is used if two are given.) The lessons of the first nocturn with THE “B” OFFICE 385 the responsories are taken from the Proprium de Tempore; the rest of the Office from the Proprium Sanctorum, or, if not given there, from the Com­ mune Sanctorum (or Ordinarium'). Exceptions : 1. When proper antiphons and versicles before the lessons are given in the Proprium Sanctorum, these are to be used ; the psalms are then taken not from the corresponding feria, but from the Pro­ prium Sanctorum likewise, if given there; other­ wise from the Commune Sanctorum. This holds, however, only for the hour in question ; in the other hours, the antiphons and psalms of the feria are again to be used. Thus, e. g., the feast of St. Cecilia, November 22, has its own antiphons for Matins and Lauds; hence for these hours the psalms will be taken from the feast itself (not from the feria). The feast of the Martyrs SS. John and Paul, June 26. has proper antiphons for Lauds only; hence in Matins, the Little Hours, and Compline, the psalms of the feria are said. But in Lauds and Second Vespers (in which the antiphons of Lauds are repeated) the psalms are to be taken from the Commune plurimorum Martyrum. 2. In the following cases the lessons of the first nocturn are not taken from the Proprium de Tem­ pore (usually called scriptura occurrens), but from the Proprium or Commune Sanctorum (as in the ease of preferred feasts, and usually, unless other directions are given, from the Commune primo loco) : a. when a feast (e. g., St. Martin, November 11) has its own responsories; b. when a feast has its own proper lessons, not n-ZJ. ' J. 386 THE VARIOUS OFFICES those of the Commune (e. g., St. Leo, April 11); c. when there is no scriptura occurrens for the day (e. g., on Einber Days). If, however, the scrip­ tura occurrens of the day immediately preceding or following the Ember Day is supplanted by proper lessons, such supplanted scriptura occurrens must be read for the feast that occurs on the Ember Day. (The Ordo will always note such occasions.) 3. Whenever the lessons are from the Commune, the responsories are also from the Commune unless the feast has its own proper responsories. Note: On festa scmiduplicia the suffragium is said in Lauds and Vespers, and the preces dominicales (also called minores) are added in Prime and Compline. Both are omitted whenever a festum duplex or an octave is commemorated; the suffragium alone is omitted from the beginning of Ad­ vent to the octave-day of the Epiphany and during Passion­ tide, and is supplanted by the commemoratio de cruce dur­ ing Eastertide (cf. p. 398). D. THE OFFICE OF FEASTS WITH THREE LESSONS The Office of a festum simplex (including the Officium S. Mariae in Sabbato, which is properly a festum simplex of the Blessed Virgin) has only three lessons. Rule: It is the same as the Office of the Feast with nine lessons (above—“B” Office), with the follow­ ing exceptions : 1. In First Vespers and in Lauds the suffragium is said ; in Compline and Prime, the preces domini­ cales. 2. In Matins : THE SUNDAY OFFICE 387 a. The nine psalms of the three nocturns w’ith their antiphons are said continuously (omitting the versicles of the first and second nocturns) down to the versicle of the third nocturn inclusive. b. The first and second lessons, with their cor­ responding responsories, are from the scriptura oc­ currens; at the end of the responsory of the second lesson the Gloria Patri is said. c. The third lesson is that of the feast ; after it the Te Deum is said (even during the time after Septuagesima). 3. Since the Office ends with None, it is not com­ memorated in First Vespers of the following day. 4. In addition, the following should be noted with regard to the Officium de 8. Maria in Sabbato: a. This Office is said on Saturdays (except dur­ ing Advent, Lent, and on Ember Days) on which no festum duplex or semiduplex, dies infra octavam, vigil, or Dominica anticipata is celebrated. b. The variable form of the suffragium is used in Vespers and Lauds. c. The hymn in all the hours has the conclusion Jcsu, tibi sit gloria. d. The absolution and blessings are proper. e. The third lesson is said as given in the Breviary for the respective month. E. THE SUNDAY OFFICE On Sunday, since it is “the Lord’s Day”, only feasts of first and second class and feasts of Our Lord (of lower rank) may be celebrated. On Sun- 38S THE VARIOUS OFFICES days on which no such feasts are celebrated the Sun­ day Office is said. It always has the rank of a festum semiduplex (except Low Sunday). Rule: Everything is recited as given in the Psal­ terium for Sunday (or Ordinarium) except those parts which are found in the Proprium de Tempore. The following details should be noted : 1. The Sunday Office always has complete First and Second Vespers unless a feast of the first or second class (or on an ordinary Sunday a minor feast of Our Lord) precedes or follows. First Vespers are taken from the Psalterium for Saturday, but during Advent the antiphons of First Vespers are taken from Sunday Lauds. The suf­ fragium (except from the beginning of Advent to the octave-day of Epiphany and during Passion­ tide) is said unless a festum duplex or an octave is commemorated. During Eastertide the commem­ oratio de cruce replaces the suffragium. 2. Compline (after First Vespers) is taken from the Psalterium for Saturday; preces d-ominicales are said (also during Advent and Passiontide) un­ less a festum duplex or an octave was commemo­ rated in \respers. 3. In Matins the change in the Invitatorium (Adoremus Dominum and Dominum qui) and of the hymn for the Sundays per annum is to be noted. (The ninth lesson of such feasts as are commemo­ rated is never read.) 4. In Lauds, the psalms for the Sundays from Septuagesima to Palm Sunday are those of Schema II. The suffragium is said as in First Vespers. TME FERIAL OFFICE 389 5. In Prime, during Advent the antiphon is taken from Lauds (first antiphon). From Septuagesima to Palm Sunday, instead of Confitemini, the first two psalms of Schema I of Lauds (Dominus reg­ navit and Jubilate) are said. The Symbolum Athanasianum (Quicumque) is said on the ordinary Sundays after Epiphany and Pentecost (i. e., only on “Green Sundays”) unless a festum duplex or an octave has been commemo­ rated in Lauds. Preces dominicales are said as above in Compline. 6. In Terce, Sext, and None, during Advent, the antiphons are the second, third, and fifth of Lauds respectively. 7. In Second Vespers (during Advent there are proper antiphons) the suffragium is said as in First Vespers. 8. In Sunday Compline the preces dominicales are said as above. Note: The Office of the anticipated Sunday has all the privileges of a Sunday proper. The Breviary gives detailed instructions for such an Oflice before the Saturday of the first week after Epiphany, and again before the twenty-third Sunday after Pentecost. F. THE OFFICE OF FERIAE AND VIGILS Feriae are divided into : 1. feriae majores: a. privilégiâtae (Ash Wednesday and the first three days of Holy Week) ; b. non-privilegiatae (week-days of Advent and Lent, the September Ember Days, and Rogation Monday) ; 390 THE VARIOUS OFFICES 2. feriae minores (ordinary week-days). Vigils are divided into : 1. privileged vigils: a. of the first class (Christmas and Pente­ cost) ; b. of the second class (Epiphany, which enjoys the privileges of Sunday in regard to occur­ rence and concurrence) ; 2. common vigils (all others, including that of the Ascension). The ferial Office is said on the feriae majores privilegiatae (i. e., they yield to no feast), on the feriae majores non-privilegiatae and common vigils when no feast above the rank of simplex occurs, and on those feriae minores on which no feast occurs. Note: The Office for privileged vigils was indicated under preferred feasts. Rule: Everything is recited as given in the Psal­ terium for the current feria (or Ordinarium), ex­ cept those parts which are found in the Proprium de Tempore (and the Proprium Sanctorum in the case of most vigils). The following details should be noted : 1. All ferial Offices lack First Vespers. Thus it may happen that a ferial Office, say of a Wednes­ day (feria quarta), is preceded by a festum simplex on Tuesday; in such a case, since the festum simplex has no Second Vespers and the following feria has no First Vespers, the Vespers will be taken from feria tertia. 2. The ferial Office begins with Matins. The nine THE FERIAL OFFICE 391 psalms with their antiphons are said continuously (omitting the versicles of the first and second noc­ turns) down to the versiele of the third nocturn in­ clusive. (On Wednesday, Schema II of the third nocturn is to be used whenever Schema II of Lauds is used.) The lessons and responsories are said as given in the Proprium de Tempore. The Te Deum is not said except during Eastertide (when it takes the place of the responsory after the third lesson). 3. In Lauds, on ordinary ferial days, the anti­ phons and psalms are those of Schema I ; during Ad­ vent, from Septuagesima to Holy Week, on com­ mon vigils (except that of the Ascension), and on Ember Days, they are taken from Schema II. The oration (when no proper one is given) is that of the preceding Sunday. The suffragium is said out­ side of Advent and Passiontide, unless a festum duplex has been commemorated. Preces feriales are said during Advent, Lent, on Ember Days (except those of Pentecost Week), and on common vigils (except that of the Ascension), even when a commemoratio duplicis has been made. For the commemorations on feriae maiores, cf. p. 394. 4. In Prime, when Schema II has been used in Lauds, the psalm which has been omitted from Schema I (replaced by the Miserere in Schema II) must be added as a fourth psalm to the three given in Prime. The capitulum is always Pacem, except when a Sunday is anticipated and during Eastertide, when the Regi saeculorum is said. 392 THE VARIOUS OFFICES When preces feriales are said in Lauds, they must also be said in Prime ; otherwise only the preces dominicales are said. 5. In Terce, Sext, and None, the preces feriales are said whenever they occur in Prime. 6. In Second Vespers the suffragium and preces feriales are said as in Lauds. If a feast, even a festum simplex, follows upon a feria minor, the ferial Office ends with None, and the Vespers are entirely of the following feast, with­ out a commemoration of the feria. On common vigils also the Office ends with None, since the Vespers belong to the succeeding feast. 7. In Compline the preces are said as in Prime. G. THE OFFICE OF THE DEAD Note: When the Office of the Dead is recited in a simple manner, the priest who presides wears a surplice only, though he may also wear a stole. Two or more candles are lighted on the altar. Neither the Caer. Bp. nor the Bit. Rom. prescribes that the presiding priest should read the ninth lesson. 1. On All Soul’s Day the Office of the Dead is said as given in detail in the Breviary for November 2. Matins and Lauds may be anticipated. No other Office is of obligation on this day besides the Office of the Dead. However, on All Saints’ Day, both the Second Vespers of the feast and the First Vespers of All Souls’ must be said. Compline is said only once, namely, that for All Souls’. 2. At other times the Office of the Dead is said as given in the Breviary (Officium Defunctorum) either ritu duplici or semiduplici. It is said ritu du- THE OFFICE OF THE DEAD 393 plici on the day of burial, on the day after receiving the death-notice, on the third, seventh, thirtieth, and anniversary day (both in the strict and in the broad sense), and whenever the Office is said in a solemn manner. On other occasions it is said ritu semiduplici. 3. In Vespers, whenever the Office is said ritu duplici, the psalm Lauda is omitted, as well as the De profundis in Lauds (Rubr. nov. spec.). 4. The invitatory is always said whenever all three nocturns are said; likewise whenever the Of­ fice (either entirely or one nocturn only) is said ritu duplici. 5. Of the various orations given, the proper one is to be chosen (Rit. Rom. ad Vesp. Def.). Among these the oration pro patre et matre is included. The name of the deceased person may be inserted in those orations in which the letter N. is placed. After Lauds at funerals the oration Absolve, quaesumus (for priests, sacerdotis is to be added) is given, but any other proper oration contained in the Office of the Dead may be used ad libitum. 6. The number is changed (i. e., ei or eis) only in the two versicles before the oration. It is not changed in any other part of the Office. 7. Matins are begun with Pater, Ave, and Credo when they are not said immediately upon arrival of the corpse in the church after the Subvenite, or after the Matins and Lauds for the day {Rubr. nov.). \ COMMEMORATIONS III. Particular Parts of the Office A. COMMEMORATIONS Commémorations are the result of occurrence and concurrence of Offices. They take place in Lauds and Vespers. 1. The following general rules are based on the tables given on pp. 381 and 382 : a. A Sunday must be commemorated always and in every part of the Office, i. e., in First and Second Vespers and in Lauds, even on a feast of the first class. The one exception is the fourth Sunday of Advent when it concurs with the First Vespers of Christmas. b. The same rule holds for a privileged octave. c. The feriae maiores of Advent and Lent are always commemorated in Lauds and Vespers; Em­ ber Days and Rogation Monday in Lauds only. d. The Office following is always commemo­ rated (in Second Vespers) even on feasts of the first and second class, the only exceptions being festa simplicia and dies infra octavam communem following feasts of the first and second class. 2. Commemorations are made in this order: a. the commemorations which belong to an Of­ fice, e. g., the commemoration of St. Paul in the Office of a feast of St. Peter ; 394 395 b. the Office of the following day, or that of the preceding day, as the case may be ; c. a Sunday or the vigil of Epiphany ; d. a day within the octave of Epiphany or Corpus Christi ; e. an octave day which has the rank of a duplex maius; f. a duplex maius; g. a duplex minus; h. a semiduplex ; i. a day within the octave of Christmas, the Ascension, or the Sacred Heart ; j. a day within a common octave; k. the Friday after the octave of the Ascension ; l. a feria maior; m. a vigil ; u. a dies octava simplex; o. a festum simplex. 3. Commemorations occur in the form of the cor­ responding antiphon, versicle, and oration. In case the antiphon and versicle are the same as those just said, they must be changed as follows: a. If only one commemoration is to be made from the same Commune as that of the feast, the following rules hold (Ruhr, gen., LX, 3) : 1) In a commem, simplicis: for Vespers the antiphon and versicle of Lauds are said ; for Lauds the antiphon and versicle of First Arespers. 2) In a commem, festi simplificati, commem­ orated in both Vespers : for First Vespers, the anti­ phon and versicle from Second Vespers are said ; for Lauds those of First Vespers; for Second Ves- 396 PARTICULAR PARTS pers the antiphon from Lauds and the versicle from First Vespers. 3) When a festum simplificatum is commem­ orated in First Vespers and Lauds only, the rule above under 1) for a commem. simplicis is to be fol­ lowed. 4) In a commemoration of a Virgin in First Vespers, the antiphon is taken from Lauds. 5) When the Officium de S. Maria in Sab­ bato follows the feast of a Virgin, the versicle Bene­ dicta from Lauds is used to commemorate S. Maria in Sabbato in the Second Vespers of the feast. 6) When the oration is the same, a different one must be taken from the corresponding Com­ mune for the commemoration (not for the feast). b. When several commemorations are to be made from the same Commune as that of the feast, the prescriptions of Deer. 4042 ad 5 must be fol­ lowed : 1) Ad Vesperas: a) first commem.—Ant. et V. de 2 Ves­ peris; b) second commem.—Ant. de Laud., V. ex 2 noct. (= V. ex Tertia) ; c) third commem.—1 Ant. et V. ex 3 noct. (= V. ex Sexta). 2) Ad Laudes: a) first commem.—Ant. et V. de 1 Ves­ peris; b) second commem.—Ant. ex 2 Vesp., V. ex 2 noct. (= V. ex Tertia) ; COMMEMORATIONS 397 c) third commem.—1 Ant. ei V. ex 3 noct. (= V. ex Sexta). Note: 1. If the Office of the feast is taken from a Com­ mune different from that from which several commemora­ tions are taken, in Vespers the antiphon and versicle for First Vespers, and in Lauds the antiphon and versicle of Lauds, are used for the first commemoration ; and the sec­ ond, third, and fourth commemorations follow the rules given above for the first, second, and third respectively. 2. The antiphon Sancti et justi in the Second Vespers of the Commune Mart. temp, pasch. may be used again as the versicle in the commemoration of another martyr. 3. The conclusio occurs at the end of the final commemora­ tion only. 4. Another kind of commemoration is found in the change of the last strophe (doxology) of such hymns as have the same, non-classical meter, and of the versicle in the responsory in Prime. These changes are made either ratione temporis (e. g., dur­ ing Eastertide), ratione octavae, or ratione festi, but only in the ease of feasts of Our Lord and of the Blessed Virgin. In the case of simple octaves the change is made only on the octave-day. The follow­ ing points should be noted : a. When several titles concur, the feast has preference over the octave, the octave over the sea­ son. b. The change is always made, even though the octave is not commemorated. c. The hymn of Compline is changed even when an Office of this kind is merely commemorated in Vespers. Note: If two doxolofjiae propriae concur in Vespers, e. g., de Ascensione Domini and de Beata, the doxology of the 398 PARTICULAR PARTS MATINS feast which has the entire Vespers is said, and in the case of various mysteries of Our Lord, of that Odice which has the Vespers a capitulo (l)ccr. 4079 ad 3). 5. The suffragium de omnibus Sanctis may also be considered as a general kind of commemoration. It is said in Vespers and Lauds of an Officium semi­ duplex, simplex, de Dominica, de feria, de vigilia communi. During Eastertide it is supplanted by the commem, de cruce. The following is to be noted: a. The suffragium is omitted : 1) from the first Sunday in Advent until after the octave of Epiphany, and during Passion­ tide ; 2) whenever a festum duplex qt an octave is commemorated. (Since an octava simplex may be celebrated or commemorated only on the octaveday, the suffragium likewise will be omitted on this day only.) b. In the suffragium at the letter N. is to be in­ serted the titular Saint of that church or chapel to which the cleric is ascribed, quocumque titulo ca­ nonico, supposing, of course, that the church or chapel is public or at least solemnly blessed (not necessarily consecrated). Members of religious or­ ders mention in addition the name of their holy founder (Deer. 40-13 ad 8). c. In convents, seminaries, etc., which have no church or public chapel, the titular Saint of the principal chapel is to be named, supposing the chapel is at least solemnly blessed (Deer. 4110). 6. For the commemoration in Matins, i. e., the socalled ninth lesson, cf. 8. of the next section. B. MATINS 1. In the private recitation of the Office when Lands are separated from Matins, then, according to the rubrics, Matins must be concluded by the addition of Dominus vobiscum, the oration from Lauds, Dominus vobiscum, Benedicamus Domino, Fidelium animae, and Pater noster; and Lauds be­ gin with a Pater and Ave. 2. In the private recitation of the Office, the blessings before the lessons (as well as that before the lectio brevis of Prime and Compline) are intro­ duced by lube, Domine (not domne), benedicere. 3. On feasts of Our Lord the eighth blessing is always Divinum auxilium. 4. All blessings are concluded with Amen (e. g., Per evangelica . . . delicta. Amen). 5. The initia of the Sacred Books accidentally omitted on the day assigned are to be read on the first following free day of the same week (not beyond the week) ; if there be no remaining free day, they are to be anticipated on the previous free day. The same rule holds for the lessons of the martyrdom of the Macchabees. When the lessons of a Sunday are transferred, the three corresponding responsories are also trans­ ferred. When all the lessons of a week-day are trans­ ferred, the responsories are not transferred. (The Ordo always notes the transfer of lessons and of responsories.) •X 400 PARTICULAR PARTS 6. If the responsory of a lesson has two aster­ isks (e. g.,) the sixth lesson of feasts of the Blessed Virgin), then the part from the first asterisk to the second asterisk is repeated before the Gloria Patri and the remainder after the Gloria Patri (Deer. 3576 ad 13). 7. For the lessons on days infra octavam com­ munem and on the octave-day itself, the following important rules are given in the Breviary (before the Proprium Sanctorum) : a. The lessons and responsories of the first noc­ turn, unless proper ones are given, are taken from the scriptura occurrens. Should the scriptura oc­ currens be wanting, then during the octave the lessons are taken from the Commune; but in the case of feasts of Our Lord, and in every case on the octave-day, the lessons are taken from the feast; the responsories in all these cases are also from the feast. b. The lessons and responsories of the second and third nocturns, unless proper ones are given, are taken during the octave from the Commune; but if the feast has no Commune, and always on the octave-day, they are taken from the feast. 8. When festa simplicia (having an historical les­ son) and festa simplificata are merely commemo­ rated, the “ninth lesson” is read from them, i. e., in place of the ninth lesson of the Office of the day, the historical lesson of the festum simplex, or the lesson contracted from the three historical lessons of the festum simplificatum·, is read. The same is ——— MATINS 401 done when a Sunday, a feria maior with a proper Gospel, or a vigil, is commemorated (the ‘‘ninth lesson” on such occasions being the Gospel of the commemorated Office and the first of the three les­ sons constituting the homily; the other two lessons of the homily may be joined to the first per modum unius: Rubricae Generales Breviarii, XXVI, 3). In such cases the following should be observed : a. The ninth lesson of the Office of the day is usually omitted entirely. In the case of a few feasts it is joined to the eighth lesson because of its his­ torical content; this is always indicated in the Breviary (e. g., on May 6). b. In the case of festa simplificata, the lesson contracted from the three historical lessons, i. e., the lectiones contractae, is to be used (hence all three need no longer be said, as was formerly the case: Deer. 4323). These contracted lessons are of obliga­ tion at least in choir. c. The “ninth lesson” of the commemorated feast is omitted : on all Sundays; 2) on all first-class feasts; 3) on the vigil of Pentecost ; during the octave of Corpus Christi when the Office de octava is said. d. When the “ninth lesson” of a festum sim­ plificatum or a festum simplex concurs with that of an Officium de tempore, the lesson of the feast is omitted, and the lesson of the Officium de tempore (e g., Sunday) is always read. 402 PARTICULAR PARTS C. VARIOUS PARTS OF THE HOURS 1. Tbe Pater noster is followed by Amen only when the entire Pater noster is said in silence in choir, e. g., at the beginning of the hours and before the Confiteor in Compline. The Amen is omitted (e. g., before the lessons of Matins) whenever Et ne nos inducas, etc., is said aloud. 2. In the hymn Iste Confessor the third verse is changed (mutatur tertius versus = m.t.v.) when the feast of the Confessor, or at least First Vespers (either entirely or a capitulo), do not fall on the day of his death. The hymn is said during an octave as on the feast. When the feast with its octave is transferred to a day within the octave (not beyond the octave), the hymn is said as though the feast had been celebrated on its proper day (Deer. 2365 ad 3). 3. When a feast has three proper historical hymns and the first hymn is omitted in First Vespers, it is said in Matins; the hymn for Matins is then said in Lauds, and that of Lauds in Second Vespers. If Second Vespers are also omitted, the hymn for Ves­ pers is joined with that of Matins and precedes it, supposing of course that both hymns have the same meter, and that the hymn of Matins may be con­ sidered as a continuation of that of Vespers. If the hymns are not historical, or are historically negli­ gible, the above-mentioned arrangement is forbid­ den in choir, but is allowed, though not prescribed, in the private recitation of the Office (Deer. 4262 ad 4; 4269 ad 3). SEASONAL VARIATIONS 403 4. The Antipliona finalis B. Mariae Virginis is usually said twice outside of choir: at the end of Lauds and at the end of Compline. If one or more or all of the Little Hours are joined to Lauds, the Antiphon of the Blessed Virgin is said after the last hour. When, for good reason, Lauds, the Little Hours, Vespers, and Compline are said successively (without interruption), it is sufficient to say the Antiphon of the Blessed Virgin once only, viz., after Compline. This holds also for choir {Deer. 4384). D. SEASONAL VARIATIONS 1. ADVENT a. In an Officium de tempore the hymns never have the ending Jesu, tibi sit gloria, Qui natus es; and Prime never has the versicle Qui natus es de Maria Virgine (e. g., on the Sunday in Advent fol­ lowing the feast of the Immaculate Conception). b. In feast-day Offices, except those of the Blessed Virgin, the responsory in Prime must be always: Qui venturus es in mundum. c. The suffragium is omitted, because the Church concentrates her thoughts on Our Savior (the same holds for Passiontide). The preces, however, are re­ tained. d. In the Sunday Office the antiphons for First and Second Vespers and the Little Hours are taken from Lauds. e. In a ferial Office before December 17, the anti­ phons for the Little Hours are taken from Lauds of the preceding Sunday. Beginning with Decern- PARTICULAR PARTS THE ORDO ber 17, proper antiphons for Lauds and the Little Hours are given in the Breviary. In Vespers, how­ ever, the common ferial antiphons are said. except Compline; but on feasts occurring during the octave, the rule given under b. is to be followed. d. On Friday and Saturday after the octave of the Ascension, in Matins everything (except the les­ sons and the eighth responsory) is said as on the feast; from Lauds on, everything as on the Sunday within the octave. e. On the feast of St. Mark and on the Rogation Days, the Litany of All Saints must be said by all who are obliged to recite the Divine Office; it may not be anticipated (Rw&r. spec, ad septem pss. poenit. cum litaniis). 404 2. LENT a. In feast-day Offices the antiphons in the Little Hours are those given for extra tempus paschale. b. In the Officium de tempore during Passion­ tide, since the Gloria Patri is omitted at the end of the psalm Venite exult emus, the entire Invitato­ rium is said twice, and nothing else {Deer. 1917). The suffragium is omitted, but the preces remain. 3. EASTERTIDE Besides the changes indicated in the Breviary itself (before Low Sunday and before the Commune Sanctorum), the following general rules are to be noted : a. For ordinary feasts (i. e., all except preferred feasts) and for the entire Officium de tempore, the antiphon for all hours from Matins to Compline is always: Alleluia, alleluia, alleluia; the individual nocturns (except those of the Sunday Office) also have this one antiphon only. b. Under this one antiphon all the psalms of d nocturn are said (all the psalms of Matins in the case of an Office with three lessons), and all the psalms of Lauds and of Vespers likewise. (In other words, the antiphon is not repeated at the begin­ ning and end of each psalm.) c. The Office of the feast of the Ascension has proper antiphons for each psalm in all the hours 405 Note: Nocturnus talis dici (imposed upon newly ordained subdeacons and deacons by the ordaining bishop) means the nocturn of the feria. or the first nocturn of the feast or Sunday (according as the ordinations took place on a feria, a feast, or a Sunday), i. e., the psalms and antiphons of the nocturn, without the invitatory, hymn, or lessons (Dccr. 4117). The bishop, however, has the right to prescribe a different nocturn (Dccr. 4042 ad 1 et 2). E. REGARDING THE ORDO 1. The S.R.C. declared on June 13, 1899 {Deer. 4031 ad 5) : sacerdotem qui probabilius indicet er­ rare Kalendarium, teneri eidem Kalendario stare nec proprio inhaerere iudicio quoad Officium, Mis­ sam, et colorem paramentorum. Evident mistakes, however, are to be corrected. 2. Regarding the choice of Office outside one’s diocese, the S.R.C. decreed {Deer. 2682 ad 46) : Beneficiati tenentur semper ad Officium propriae ecclesiae; simplices vero sacerdotes conformari pos­ sunt cum Officio loci ubi morantur. 406 PARTICULAR PARTS 3. Members of religious orders are bound to say the Office of the community in which they are even only temporarily staying (Deer. 2801 ad 1). This applies only to those who are obliged to recite the Divine Office (Deer. 3436 ad 2). Members of religious orders who spend a consid­ erable time (e. g., the Lenten season) outside their monastery should follow the Ordo of the province of the order, not that of their own monastery (Deer. 2801 ad 2). IV. THE SEQUENCE OF PARTS OF THE DIVINE OFFICE Note: The sequence of parts in the different Hours is given in the first column. Those parts which do not change from day to day are printed in italics. The other columns indicate the section of the Breviary from which these parts are taken in the different kinds of Offices. Since the structure of Lauds and Vespers is the same, these two hours are given together. The same is true of Terce, Se.xt, and None. MATUTINUM A Domine oe t meum Pater, Ave, Credo Domine, labia | me a Deue t in adiutorium Gloria Patri, Allfl. (vol Laue) B Simp!. Dom Fer Ordin. Ordin. Ordin. Ordin Ordin.» It aa Ordin.1 •I Ordin.» II Ordin.» It XprH. Ordin. Ordin.1 ° " M II M 4» 41 14 Invitatorium (bis) Feat. Fest. Fest. Pl. Dom. Ps. Fer Venite exeultemue Ordin. Fest. Ord in. Ordin. Ordin. Ordin. Fest. Fest. Pi. Dom, Ps. Fer. Hymnus Nocturnus Primus et Secundus A Ant. (tantum ad * nisi in dup!.) Psalmus. Gloria Ant. integra i 3 Patri Vers.. Reap Pater (sine Amen) Absolutio, Amen Fest. •I •4 B Pi. Fer. 44 ee Pa. Fer. II 44 Dom. Ps. Dom. II ·· •4 ·· ·· Ordin 44 Ordin. ·· Ordin. II 14 Jube domne (Domine) ' Benedictio. Amen Simpl. M Fer. Ps. Fer. It 44 II ee II I N.- Fest- Lectio Temp. Temp. 11 N.- -3 Fe$t. Fu oufem Ordin Domine Responsor. Ordin. Ordin. I N- J Fest. Tcmp. Temp. II N.- Fest. dantur use propriae aunt Ordinario etiam iei. (ve! saltern 407 SEQUENCE OF PARTS 408 Nocturnus Tertius A Art. (tahtum ad * Ί nisi in dup!.) 1 Psalmus. Gloria Patri | J Ant. integra J Vere.. Resp; Pater (sine Amen) Absolutio, Amen lube damne (Domine)^ Benedictio. Amen Lectio Fest. ta ·» B Ps. Fer. J Do:n. Pe. Fer. Ps. Dom. Fer. l’s. Fer. te 4» ta It at 4· ta 44 44 at at a· tt Ordin a· at Ordin. Ordin. Ordin Ordin. at ta a* a» 4» 44 at at t· Μ M Fest. Fest. Ordin. Ordin. 1. 2Temp. 3-Fe.q Ordin Fest. Fest. Temp 1 3 Tu autem Domine Responsor. 7 & 8 (vel 1 & 2 in Off. Simpl. et Fer.) Responsor. 9 Te Deum Simpl. 4· ia Temp. Tcmp. Ordin. Ordin Temp. Temp. at Ordin. Ordin. Ordin. Ordin. Dominus vobi4 M 44 44 4« 4» 44 Ps. Fer. Ordin. 44 « SufTr. (T.P., Commem, de Cruce) dicitur extra Temp. Adv. el Pass, quando non celebr. nee cornmernor. fest. dupl. vcl oct. . ,. β . . Λ *Si alia hora immediate sequatur Laudes, hae preces dicuntur post eam. imo unice post Complet, si ad linent Complet, sine interruptione Officium recitetur. - In Dominicis: Ps. Confitemini, lirati. Retribue. In fotis mutor.: Is. Deus m nomine, Prati. Retribue. In fer mai. el vig. additur psalmus quartus. . . . . 7 Symbolum Athnnns. (Quicumque) dicitur in Off. Dom. post Epiph. el Pent., nisi fe t. dupl. vel oct. commentor. in Laud. t , . . . x ..... ιΛ 'Preri.s feriales dicuntur in fer. mai. et vig.; preces dominicales (tantum) quando no· celebr nec in Laud cornmernor. fest «lupi, vel ocL 410 SEQUENCE OF PARTS B benedicite. Deue, Dom. not benedicat T Simpl. Ordin Ordin. Oom. Ordin Ordin. Ordin. •I , . , Amen. SI HIO TERMINATUR: Pater noeter vel ut in L. TERTIA—SEXTA—NONA A Pater, Ave Deue f in adiutorium (J hr ia Patri, All el. (vel Latu) Hymnue Ant. (temper ad · tantum) 1 H 1 Ordin. Ordin. J Simpl. 1 Ordin. Dom. 1 Fer. Ordin. •a aa aa •t M *· M M ·· •a M I M Ordin. M i · « Feat. Pa. Fer. L.2, 3. 5 Pe. Fer Pa. Doin P». Fer. Trei Psalmi Gloria Putri post ling. Ani. integra Capitulum, Deo graliae Retponwr. breve Ven., Reap. M Pa. Dom. te M aa M M M M Feat. •e L.2. 3, 5 Fest. 1 Fest. M Fest. ea ea ea M M M ta ·· w M Precee /erialee (in fer. mai. et vig.) ———· Ordin Dom. rob„ Oremue Ordin. Ordin. Ordin. Ordin. Oratio Officii Fe*t. Feat. Fest. Temp. Dom. vob., Bened. Dum. Fidelium animae Ordin. Ordin. <· Ordin. 1 ea Ordin. ea aa Dom. prec. 1 /vel Temp,) Ordin. aa aa 81 HIO TERMINATUR: Paler noder vel ttl in L. COMPLETORIUM lube domne (Domine) Noctem quietam , . . Arnen Fratree: eobrii eetote Tu autem Adiutorium t noetrum Pater noder . . , A men Confiteor, M vereatur nodri, /ndulyen. f Converte not f (sup. pect.) Deue t in adiutorium Gloria Patri, Λ ilei (vel Latu) Ant. (irmpcr ad · tantum) Trea Psalmi A B Simpl. Dom. Ordin. Ordin. Ordin. Ordin. •a aa ea ea aa •e M ee e· ea ea ae •e aa M M aa aa aa ea M ·· aa ·· M M il •e M M M aa M ·· M M ea ·· ea M w ee ea •I aa Pi. Dom Fer. Ordin. • Pa. Fer. Pi. Fer. Pa. Dom. Pa. Fer. Gloria Patri post ting ea e· N aa w Ant. integra ea M ea aa M Ordin. Ordin. ·· Ordin. aa Ordin. Ordin. aa ea M ea ea M ■e X •e φφ aa M ea M 11 ymnue Capitulum, Deo gratiae Keepcneor. breve Vere , Keep. Salva nae oa < i 411 SEQUENCE OF PARTS Λ Aune dimi/Ds. Gloria Patri Ant integra Preces (si rcquir.) pominus vobixcum 0 remue. Visita from. vob., Bened. Dom. benedicat et ctudodial . , . Pater t . . . Amen Ordin B Ordto Simpl Dom Ordin Ordin Ordin. ·· Ordin •· I· Ant. fin. B.V.M, conrcn. Vers., Kcsp., Oratio Divinum auxilium t, Amen. Pater, Ave. Credo Sacrotanctae (genibus flexis si fieri potest) I; APPENDIX I FEAST OF THE DEDICATION OF A CHURCH, TITULAR FEAST OF A CHURCH, PATRONAL FEAST OF A PLACE •AC, να The following feasts are celebrated as feasts of the first class with a common octave : 1. throughout the diocese: a. feast of the dedication of the cathedral ;1 b. titular feast of the cathedral ;1 c. feast of the patron of the diocese ;1 2. in each locality : a. feast of the dedication of one’s own church (if consecrated) ; b. titular feast of one’s own church; c. feast of the principal patron of the place;1 d. in the case of Religious, the feast of their holy founder and the titular feast of their Order. Note: 1. The titular Saint of a church is sometimes in­ accurately styled patron of the church, since sometimes the titular Saint is also the patron of the place, e. g., St. Nich­ olas. A church (or public or semi-public oratory) may also be dedicated (consecrated or solemnly blessed) under an­ other title, e. g., that of the Sacred Heart or of the Holy Ghost. In this case the titular feast and the feast of the patron of the place cannot coincide, since the patron of the place must he a Saint. 2. Private oratories (according to C.T.C., can. 1196, §1) may no longer be consecrated or solemnly blessed under anv conditions; they are to be blessed with the formula for thei i Religious who have their own Ordo celebrate it as a feast of the first class without an octave, unless the principal patron of the place, or the titular of the cathedral be a saint of their own order (Dccr. 4317 ad HI). 412 DEDICATION, TITLE, PATRON 413 blessing of a new house or, more properly, with the new formula {Benedictio Oratorii Privati) to be found in the Appendix to the Roman Ritual, n. 16, among the non­ reserved blessings. A. The Feast Itself The feast itself is celebrated according to the rite of the preferred feasts (cf. p. 383) and takes rank immediately after the primary feasts of the first class of the universal Church. 1. The Office of the feast of the dedication of the church is that of the Commune Dedicationis Ec­ clesiae. The Office of the titular or patronal feast is that of the feast as given in the Breviary, but al­ ways with the rite of duplex primae classis. In First Vespers no commemorations are made except of a Sunday, a feria maior, a privileged oc­ tave, or a preceding feast of first or second class. The ninth lesson is taken from the homily of an occurring Sunday or feria maior (if it has a proper Gospel), but never from a feast that is commemo­ rated. In Lauds a commemoration is made of a Sunday, a feria maior (if its ninth lesson was said), a priv­ ileged octave, or a festum duplex or semiduplex. In Second Vespers a commemoration is made only of a following festum duplex or semiduplex, a Sunday, a feria maior, or a privileged octave. 2. The Mass is taken from the respective Pro­ prium or Commune. A commemoration is made (even in a solemn Mass) of an occurring Sunday, feria maior, or a privileged octave, or (except in high Masses) of a festum duplex or semiduplex. s e s e η APPENDIX DEDICATION, TITLE, PATRON The Credo is said (throughout the octave). Th" Preface follows the general rule (cf. p. 26) : hence, if the feast has a proper Preface, it is said (through­ out the octave unless a feast with its own proper Preface intervenes). On the feast of the dedication of the church, the Praefatio communis is ordinarily said (Afm./ cf. p. 28). tis, according to the season) ; the third is Ecclesiae or pro Papa. In case the titulus is one of the Blessed Virgin, the second oration is de Spiritu Sancto. When two Offices de die infra octavam follow one another, Second Vespers are said on the first day. 414 Note: A common vigil is entirely omitted; nor is it an­ ticipated unless it always coincides with the feast and the latter happens to fall on a Sunday (Rubr. nov., notanda in tab., n. 3). B. Within the Octave t On a festum duplex (not of first or second class) or semiduplex, the octave is merely commemorated (before a festum simplex or a feria). On Sunday, the octave is commemorated (with­ out the suffragium or a third oration unless a com­ memoration is to be made, e. g., of a festum sim­ plex). Praefatio de Trinitate is said, even during the octave of the Sacred Heart (Rubr. nov.). On a festum simplex or a feria, the Office and Mass of the octave are said, ritu semiduplici (Office of the ordinary feast with nine lessons: cf. p. 384; for the lessons, cf. p. 400). On a common vigil, the Office of the octave is said, with a commemoration and ninth lesson of the vigil. The Mass is either that of the vigil (without Gloria or Credo) or of the octave (with the last Gospel of the \ igil : cf. p. 52). If there are no commemora­ tions, the second oration in the Mass is de S. Maria (Concede nos, Deus qui de Beatae, or Deus qui salu- 415 C. The Octave-Day The octave-day is a duplex maius. On feasts of II the first class it is merely commemorated in Lauds and in low Masses ; on feasts of the second class and on Sundays it is commemorated in First Vespers, Lauds, Second Vespers (unless a first-class feast follows), and in all Masses. On other feasts or on feriae the Office and Mass of the octave-day are said as on an ordinary feast (“B” Office), not as on a preferred feast. (For the lessons, cf. p. 400; for the commemorations of other feasts, cf. p. 394.) On a common vigil, the Office is that of the octave-day, and the Mass that of the vigil or octave-day (as above). Note: 1. The octaves of particular feasts cease: a. from December 17 to 25 inclusive (I)ecr. 4311); b. from Ash Wednesday to Low Sunday inclusive; c. from the vigil of Pentecost to Trinity Sunday in­ clusive (Rubr. nov.). 2. In the case that the patron is one of several Saints whose feast is celebrated in common, the following is to be observed : a. If the Saints in question are united by a natural bond of relationship, their feast is celebrated in common as a duplex of the first class. Thus the feast of the brothers and Martyrs SS. Cosmas and Damian on September 27 is to be celebrated in common as a feast of the first class, even though, e. g., St. Cosmas alone is the patron. b. If the Saints are only accidentally united because they happened to die on the same day, then the feast of the patron has the rank of the first class; the feast of the B e s e 416 APPENDIX other Saints is either merely commemorated or transferred or omitted, according to its rank. Thus, if St. Pancratius, May 12, is the patron, then SS. Nereus. Achilleus, and Domitilla are commemorated in Lauds and in low Masses. If the Apostle St. Philip is the patron, then the feast of the Apostle St. James is to be transferred to the following day, since it is a second-class feast. If St. Maurice is the patron, his companions are not even commemorated, since the feast in itself is only a festum simplex. APPENDIX II SOLEMNITY OF A BEATIFICATION OR CANONIZATION (Instructio S.R.C., March 25, 1925; Deer. 4394.) 1. The solemnity may extend over three days or eight {triduum or odiduum). 2. All the Masses, whether solemn or low, may be said in honor of the new Blessed or Saint according to the rite of solemn votive Masses (hence with Gloria and Credo, and the last Gospel of St. John except as noted in the rules, p. 28). 3. The high Mass of the Blessed or Saint has but one oration, provided an additional Mass of the day is either sung or read. If no other Mass of the day is said, then the high Mass will have all the com­ memorations which must be made on a feast of the first class (cf. p. 36). 4. In low Masses all commemorationes are to be made, but the orationes de tempore (e. g., A cunctis) are not said. The oratio imperata (if there be one) is likewise omitted. 5. The Preface in all Masses follows the general rule (p. 26). If an additional Mass of the day is BEATIFICATION, CANONIZATION 417 sung or said, e. g., of the Apostle St. Matthew, then the praefatio communis is used in the Mass of the Blessed or Saint. 6. The high Mass is not permitted whenever the solemn votive Mass is prohibited (cf. p. 36). In addition, it is not allowed during the privileged oc­ taves of Easter and Pentecost, and on the octaveday of Epiphany and Corpus Christi. Instead, on these days, a commemoration of the Blessed or Saint is added to the Mass of the day sub una con­ clusione (cf. p. 36, note), but only on first- and second-class feasts. On other days the commemora­ tion must be made sub distincta conclusione. 7. The low Mass is not allowed on the days men­ tioned in 6. above, and in addition on feasts and Sundays of the second class, i. e., on the vigil of Epiphany, and during the octave of Epiphany and Corpus Christi. However, the commemoration of the Blessed or Saint may be made, as in the case of high Masses. 8. During the triduum or octiduum the Second Vespers of the new Blessed or Saint may be sol­ emnly celebrated, without any commemoration, even on days when it is not allowed to say the Mass of the Blessed or Saint. These Vespers, however, do not take the place of the recitation of the Breviary ; the recitation of the Divine Office is in no way affected by the solemnity. 9. Other devotions are always permissible (with the approbation of the Ordinary), as sermons, prayers to the Blessed or Saint, and especially sol- 418 APPENDIX emn Benediction of the Blessed Sacrament. The triduum qt octiduum should always be concluded with the solemn Te Deum (with the versicles Bene­ dicamus Patrem, Benedictus es, Domine exaudi, Dominus vobiscum, and the oration Deus cuius misericordiae with its conclusion) immediately be­ fore the Tantum ergo and the oratio de SS. Sacra­ mento. 10. A plenary indulgence may be gained by all who, after confession and Communion, visit a church or public oratory in which the solemnity is being held, and there pray for the intention of the Holy Father. A partial indulgence of 100 days may be gained once a day by all who visit such a church or oratory and pray for the intention of the Holy Father. APPENDIX ΠΙ FIRST MASS 1. At his first solemn Mass the celebrant may be assisted by another priest,1 vested in surplice, amice, and cope (without stole), provided he assist only at the missal (Deer. 3564 ad 2). 2. The deacon, not the assistant priest, is to in­ cense the celebrant and hold the paten at the Com­ munion of the faithful (Deer. 3564 ad 1). 3. If the first Mass be a low Mass, the assistant priest is present simply to assist the young priest when necessary. He may hold the paten at the Com­ munion. Where the custom obtains, he may wear 1 For details, cf. p. 191, FIRST MASS 419 a stole, either from the beginning of tlie Mass until the end, or from the beginning of the Canon until after the Communion {Deer. 3515 ad 7). 4. Before the Mass, the Veni Creator may be sung or recited, and after it, the Te Deum. 5. Under the usual conditions, the young priest may gain a plenary indulgence, as may also his rela­ tives to the third degree inclusive who assist at the first Mass. The rest of the faithful present may gain an indulgence of 7 years ; those who kiss the hands of a newly ordained priest, not only on the day of ordi­ nation but also on the day of his first Mass, may gain an indulgence of 100 days (S.C. Indulg., 16 ian. 1886 ; S. Paen. Ap., 18 mart. 1932 ; 29 dec. 1934 ; cf. Preces et Pia Opera, 1938, nn. 629 and 684). dOusfcal Supplement According to the new Missal and also according to P. Dom Johner O.S.B., “Cantus ecclesiastici juxta Editionem Vati­ canam, ad usum Clericorum collecti et illustrati.” 4th edition, enlarged Ratisbon, 1920. We shall give here only those modes which occur most frequently; from the Ordo Missae we shall only give those that occur in the text of the new Missal. Regarding the qualibet Missa cantus servatur, qui suo ritui conveniat.” (There­ fore, a distinction is to be made between ferial Masses and feast-day Masses.) Moreover, the Congregation of Rites on April 9, 1921, has defined that the toni solemniores for the Gloria, Credo, Ite Missa est and the Prefaces (previously given in the appendix of the Missal as Cantus ad libitum) are not prohibited and so may again be added as an Appendix to the new Missals. 1. Aspersio aquae benedictae. (kneeling) Tempore Paschali quam SIS 120 42) MUSICAL SUPPLEMENT III. In Dominicis et in Festis Semiduplicibus, atque infra Octavas, quae non sunt beatae Mariae Virg. 5-^ Glô - ri ' Λ :. .1 ex - cél - sis De - o. in - a IV. In Festis Simplicibus. Glô - ri - a in 9 ex - cél - sis De - o. 8. Toni Orationum. There are three toni orationum : I. Pars Dô - mi - nus vo- bis - cum. O - ré - mus. Deus, qui hodiérnam diem Apostolérum tuôrum Petri et "Metrum" ad colon ’’ vel (rarius) ad ” II. Pars Pau - li mar - tÿ - rio con - se - cré - sti : da Ecclésiac Flexa" ad"," vel " tuae eôrum in ômnibus sequi prae- cép - turn, MUSICAL SUPPLEMENT III. Pars 423 Note 1. per quos religiônis sumpsit ex - ôr - di - um. I. Pars MUSICAL SUPPLEMENT ··Flexa” P. D. N. I. Chr. Fil. tu - um, Sac.: O - ré - mus. D i ac.: Flec-tâ-mus gé - nu - II. Pars qui tecum vivit Qui vivis et regnas Note 2. Sac.: O-ré-mus. Diac. : Hu-mi-li-à-te câ-pi-ta vestra De-o. et regnat in uni tâte Spi - n - tus Sanc - ti De - us. cum Deo Patre “ III. Pars per ôm-ni-a saé-cu - la sae- cu-lô-rum. A-men. In short orations Pars II with “Flexa” is omitted; also in the conclusions “Qui vivis et regnas,” etc., and “Qui tecum vivit et regnat,” etc., Pars I as above. 2. Tonus ferialis: ail recto tono; a pause for breath takes the place of “Metrum” and “Flexa.” 3. Tonus versiculi (Cf. page 439). y Rules for application: 1. The Tonus festivus is used in all orations of the Mass and of Vespers (not, however, in Compline) in festis dupl., semid., Dominicis and in votive high Masses “pro re gravi et publica simul causa.” 2. The Tonus ferialis is used in all orations with a long con­ clusion which have no tonus festiv., hence: a) in ferial and Requiem Masses; b) in votive Masses which are not sung “pro re gravi et publica simul causa,” also in those ferial and votive Masses in which an Offre. dupl. or semi dupl. or an octave is commemorated; c) in Compline; d) in a few orations at the blessing of candles, ashes, palms, etc. 3. The Tonus versiculi in all orations which have a short conclusion; e.g., at Benediction of the Blessed Sacrament, and at the Asperges. Concède, misericors Deus . , . re-sur-gâ - mus. < Μ Per eund. Chr. D. no - strum. -•4 · 2 ϊ—ϋ.·· · *>« Note. Even when severa, orauons sub una conclus, are to be sung, each one in the tonus festivus has its own cadence; in the tonus versiculi, on the contrary, only the last oration. (AH orations are then sung as it there were really only one.) 1 Melodv of “Per omnia saecula saeculorum” ! MUSICAL· SUPPLEMENT MUSICAL· SUPPLEMENT 4. Tonus Lectionis in Triduo sacro ante Pascha et tonus Prophetiae. Ad monosyll. et hebr. vocem (ad lib.) “Flexa" ad * vel ad Punctum1' ad ·.” 424 bra - ham; est: fac - ta Do - mi-nus est; bra - ham. fac ta est. Do - mi - nus est. N.B. According to the decree of the Congregation of Rites on July 8, 1912, monosyllable or Hebrew words before ” can be sung exactly the same as polysyllabic Latin words. 5. Tonus Epistolae. Exâudi, Deus, . . . deprecatiônem mé - am: Hômines malos . . . commemo - rà-tus est: a) Ordinarily: The Epistle is sung recto tono (cum aliqua tamen mora) ; the Interrogatio, however, as follows: ad “ ·” ante orationen rectam • · . armat nos apôstolus di - cens: Haec dicit Dô-mi-nus: Non est nobis In tribuiatiône post ultimum “, Qui est hic, et lau - dà - bi - mus e - um ? Brern-ores interrogationes Quae? . ha - rum. . curâ-bit nos. Ubi con - tri - stâ - tus ? Quid fdcia II tibi É - phra - im ? b) Alius modus (ad libitum), Finis - pi - sto - Lee - ti - o . . . . . . . bonus ex . . Domi . . plusquam . id est - er ce - 4 - tur. nus om - ni - po-tens. ho lo - cdu - sta. trân-si-tus Dô-mi-ni. ad Α-ρό-sto -li Tertia syllaba ante “î ad Ro-m4-nos. I· r' MUSICAL SUPPLEMENT 42β MUSICAL SUPPLEMENT "Pundum Ad Gâ - la-tas. Ti-tum. - ti - o mi - ra - bi - vi Conclus io ae Pro-phé - tae. Léc - ti - o li - bri et e - le - e - mô- sy- nas il - li - us e - nar - pi - én - ti - ae. Metrum" ante " :" tel vel, sensu permittente, ante a) Ordinarily: Be - â - tus vir, qui in - vén - tus est si - ne Dô - un - nus ma - eu - la, (: ;) et qui ... nec spe - râ - vit cum vo - bis - euin. in Punctum" ante n - tu tu - o. Se - quén - ti - a san - oti Quarta syllaba ants pe - eu - m - a Interrogatio the-sâu - na. Quia est hic, se - cùn- dum Mat-thaé-um. Tertia syllaba ante "? et Ian - dâ - bi-mus e- urn? fe - oit e - nim Se - cùn-dum Mar-cum. Ify. Glô - ri - a ti - bi MUSICAL· SUPPLEMENT Quarta syllaba ante Vos e - stis nu Interrogatio Tertia syllaba ante •v -χ'·· Λ..Α* ante qui au-tem Conclusio, a penultimo accentu gno coe - Ιό - rum X MUSICAL SUPPLEMENT b) Alius modus (ad libitum with “Metrum ” ; Interrogatio and Conclusio as in the Tonus Epistolx ad libitum; at before direct discourse there is merely a lengthening.) Do - mi -nus vo - bis - cum. ly. Et cum SpfMetrum" be - quén - ti - a san - cti sc - cûn-dum Mat-thaé-um. Metrum" ante “■.·' rd "j” tel. sensu permittente ante h . bi Dô - mi - ne. I^. G16 - ri - a In il Di - xit le - sus dis - ci - pu - lis ante rectam oratxonem SU Vos e - stis sal Interrogatio sal e - va - ηύ - e - rit, tér - rae. Quod si Tertia syllaba ante "? in quo sa - li - é - tur ? MUSICAL SUPPLEMENT ras sic Metrum rum Conclusio Accentus ultimus eno con Accentus prior MUSICAL SUPPLEMENT 431 7. Credo. Cre - do in u - num De - um. 8. Praefatio, Pater noster (Cf. Missale). Concerning the choice of Cantus solemnis and ferialis the Missal remarks that Praefationes in cantu solemni are to be used in all Masses of an Oflicium duplex or semiduplex, as also in votive Masses “pro re gravi et publica simul causa,” but not in Masses of ritus simplex (nor in ferial Masses, excepting the Friday before Pentecost), nor on the feast of a saint of Class 5—Cf. page 51, sqq.—nor in votive Masses not sung "pro re gravi et publica simul causa.” The votive Masses ini properly so called of Groups 1-3 (Cf. page 45. sqq.) have tin cantus solemnis. “ Commemoratio autem aut Octava, Praefa Hone propria gaudens, licet, juxta Rubricas, servet jus ad ilbirn quoad textum, non serval quoad cantum solemnem, nisi talis cantus Missae quae celebratur conveniat.” The same holds for the Paler noster. The rubrics for the cantus ferialis of the Preface say: “ Dicitur in festibus simplicibus, in diebus ferialibus, in Missis votivis, quae non sint pro re gravi et publica simul causa, el in Missis Defunctorum.” 9. Confiteor. The Confiteor before the distribution of Holy Communion must be sung in pontifical high Masses, but it may be sung or solemnly recited in other Missae solemnes, according to pre­ vailing custom. In Missa solemni vel cantata de requie it may only be recited in a loud voice {Deer. 4104 ad 2). Confiteor Deo omnipo - ton - ti, bedtae Mariae semper vfr - gi - ni, bed to Michaéli Arch - an - ge - lo, stae, bedto Iodum Bap - ti Sanct. apdst. Petro et Pau - lo; ômnibus Λ MUSICAL SUPPLEMENT vi MUSICAL SUPPLEMENT 432 10. Ite, Missa est. 433 H Benedicamus Domino. I. From Holy Saturday to Dominica in Alois (exclus.) in Missis de tempore : Sanctis et ti - bi Pa - ter, quia peccâvi te, Mis - sa ni - mis cogitatione, ver le - lù o - pe - re: Al me - a cul - pa, est e - a cul-pa, me-a ma - χι-ma cul-pa. Ideo precor beatam Mariam semper beâtum Michaclem Arch beatum loannem Bap Sanet, apost. Petrum et le lu II. In Festis solemnibus (and in all votive high Masses, pro re gravi et publica simul causa” with a Gloria, as also in votive Masses improperly so-called of the 1, 2, and 3 Classes. Page 45, sqq.) vir - gi - nem, an - ge - lum, tf st am Pau lum Mis III. In Festis duplicibus (also in Masses of Class 4, ritus M omnes Sanctos, et te Ρόηυ - num Pa - ter, Pe - urn orâre pro me no - strum. dupl., page 49, sqq.). MUSICAL· SUPPLEMENT 434 IV. In Missis B. Μ. V.: V. In Dom. infra annum, in Festis semidupli cibus (also in Masses of Class 4, ritus semidupl., page 49, sqq.), et infra Octavas, quae non sunt Beatae Mariae Virqinis: I - te, - - Mis ------ sa est. VI. In Festis simplicibus: VII. In Dominicis Adv. et Quadrag. usque ad Dom. Palm, incl.: Be - ne - di - câ-mus Dô - mi - no MUSICAL SUPPLEMENT 435 VIII. In Feriis per annum, necnon in Feriis Adventus, Qua­ dragesimae a die Cinerum et Passionis ad Feriam IV Majoris Hebdomadae ind., Quattuor Temporum Septembris et in Vi­ giliis communibus extra Tempus Paschale (and in votive Masse not pro re gram et publica simul causa," as also in votive Masses improperly so-called of Class 6, page 52, sqq.: also c.g., in the ordinary votive Masses of the Blessed Virgin Marx (Saturdays excepted) and votive Masses pro Sponsis) : Be - ne - di - ca - mus Do - mi - no. IX. In Missis de Dominicis Septuag., Sexag., Quinquag.: Be - ne-di-câ-mus Do ------ mi - no. X. In Missis de Vigilia Nativitatis Domini, etiamsi in Dominica occurrat, de Festo Ss. Innocentium, et in Missis votivis pro re gravi, quando non dicitur Gloria in excelsis Deo. Be - ne - di - ca · mus Ώ6 mi - no. r·-* 'j -...'Λ MUSICAL SUPPLEMENT 436 XI. In Missis Defunctorum: Re - qui - és - caut Ton. I. pa 11. Other Intonations. Ve - ni, Cre - â - tor Λ MUSICAL SUPPLEMENT Tan - turn er - go Sa - era - mén - tum. Ecce Lignum on Good Friday: gnum Cru Spi - ri - tus. e (Standing: then kneeling until the oration.)» Te De - um mus. (Standing.)* Ton. III. Alleluia after the Epistle on Holy Saturday: Tan-tum er - go Sa - era - men - turn. 1 The Veni Creator according to Deer. 4036 always (i.e., both during and outside of the Paschal season) has the conclusion: Deo Patri sit gloria, Et Eilio qui a mortuis, Surrexit, ac Paraclito, In saeculorum saecula. Amen. 2 Regarding the versicle and orations after the Te Deum, attention is called to the following Deer. 2956 ad 3: Extra casum Processionis sujjicere versus “ Benedicamus Patrem . . ., Bene­ dictus es .. ., Domine, exaudi ■ ■ cum unica oratione: “ Deus, cujus misericordiae.” The versicle after the Te Deum has no Alleluia in Paschal season (Deer. 3764). According to Deer. 419S ad 10, the oration “Deus cujus” (together with the versicle) must be sung alone, and not after the Tantum Ergo with the oration de SS. s e is I I ------------- 1 A _________________________________ —JJ-------- 11------ j8--------------------------------------------------- 1 » il Antiphon for the ΛΓagnificat at Vespers on Holy Saturday sne - re au - tern Sab - ba - MUSICAL· SUPPLEMENT MUSICAL· SUPPLEMENT 438 12. Vespers. 439 Conclusio 1. The celebrant is to sing only the following invocation: Tonus festivus (in Duplicibus, Semidupl. et Dominicis). Fecit enim mirabilia in vi - ta Ne derelinquas nos, Domine, De - us De - us, in ad - iu - tô me - um (At Compline the notes ini parenthesis are omitted.) in - tén - The “Flexa” may be omitted in the Capitulum when the text is too short, or when for some other reason, it is not adapt­ able to the “Flexa.” An Interrogatio at the end is sung as the “Condusio.” 3. The veriscle after the hymn of Vespers is sung thus (“tonus cum neuma”): de. "Flexa" ad aliquod 2. The Capitulum is to be sung thus: Di-rigàtur, Domine, orâtio me - a vd Beâtus vir, qui invéntus est sine mâ - eu - la: Tu autem in nobis es, Dô - mi - ne, et qui post aurum non âbiit nec speravit in pecûnia et nomen tuum invoc âtum est "Metrum" ad simile et the-sàu - ris. Quis est hic, et laudâbi-mus e - um ? su - per nos. su - a. no - ster. The other versicles (for Commemorations and for the An­ tiphons of the Blessed Virgin Mary) have the following “tonus simplex” : lustum .............. per vi - as rec tas. Iste puer magnus . . . .co - ram D6 - mi - no. Gaude et laetAre Virgo Maria, Al - le - 1ύ ia. Monosyllabic conclusion of vcraiclo ad libitum: Angelis suis Deus man-dâvit de te. .. . âd - iu - va nos. . . . le - τύ - sa-lern 440 MUSICAL SUPPLEMENT 13. Compline. (Cf. page 242, sqq.) Benedictio. Noctem quiétam et fi - nem per-féctum concédât nobis Adjutorium nostrum ... is to be sung in the tonus versiculi (minor third). ‘‘Confessio non cantatur unquam, sed tota dicitur cum W. Misereatur et Indulgentiam voce recta ei paulisper depressa (Johner, page 158). Convérte nos, Deus sa - lu - tâ - ris no - ster. Deus, in adjutorium (see Vespers) Capitulum “ “ Versiculus “ “ (tonus simplex). Oratio in tono feriali. The Blessing “Benedicat et custodiat” is recited “recta quidem, sed gravi et protracta voce” (Johner, page 159); it is also sung in a lower note than the preceding Benedicamus. V. Divinum auxilium after the Antiphons of the Blessed Virgin Mary “dicitur voce deoressa el recta” (Johner, page 159). Index (Numbers refer to pages) Ablutions: when binating, 107. Absolutio defunctorum: cor­ pore praesente, 228; cor­ pore absente, 234. Absolution : in the Sacra­ ment of Penance, 363; cf. General Absolution. Acolytes: at high Mass, 218; at solemn Mass, 142, sqq. A cunctis: oration, 12, 41; in the Ollice, cf. Suffra­ gium. Adiuva nos: kneeling at, during solemn Mass, 198, footnote. Ad libitum: orationes, 18; tertia oratio, 13. Admonitiones : on Good Fri­ day, 306. Adoration : Forty Hours’ 207; of the cross on Good Friday, 309, sqq., 319. Advent: changes in the Offlee of, 403 ; Preface, 28; no private votive low Masses from December 17 to 24, 40. Alb: blessing of, 375, note 3; when used at Benedic­ tion, 244; at Mass, 72. Alleluia: on Holy Saturday, 337 ; intonation of, 437 ; in votive Masses. 32, foot­ note; in the votive Mass of the Sacred Heart, 38; after giving Holy Com- Alleluia (coni.) : munion during the Pas­ chal season, 354 ; in the Divine Ollice, 404. All Saints: litany of, on Holy Saturday, 335, 342; on Rogation Days and the feast of St. Mark, 405. All Saints’ Day: Vespers and Compline on, 392. All Souls’ Day: Masses on, 69; funeral Mass on, 59, Rite, 4; intentions of the three Masses on, 69; ocFortv curring during Hours’, 70; Ollice of, 392; transfer of, 69. Altar: decoration of, on Holy Saturday, 336, 342; incensation of, 204; linen, blessing of, 375, note 3; privileged, 56; stripping of, on Maundy Thursday, 297; on Good Friday, 318. Altar boys: cf. Acolytes, Thurifer, Torch-bearers. Altar-cross: reverence to, 2, 3; on approaching altar, 74; on leaving altar, 110, sq. Ambo: 164, note. Amen: at Extreme Unction, 367; after the Pater nos­ ter in the Ollice, 402. Angels: cf. Holy Angels. Anniversaries: of departed, 62, sq. 442 INDEX Anniversary: of Pope’s elec­ Ave maris stella: kneeling tion or coronation, oration during, 239, note. to be said, 15; of bishop’s election or consecration, Baldachin: 289, note. oration to be said, 15; of Baptism : preparations for, priest’s ordination, ora­ 347; preliminary ques­ tion on, 16. tions, 348; the rite of, Annunciation : feast of, 349, sqq.; several at the kneeling at Et incarnatus same time, 352, note 1 ; of est, 201. adults, 352, note 2. Anticipated Sunday: Mass Baptismal Font: blessing of, of, 53, note 2; bilice of, on Holy Saturday, 332, 389, note. 341; on Pentecost, 335, Antiphon of the B.V.M. : in 340, note. the Office, 403; at Bene­ Beatification: solemnity of, diction, 251, note. 416, sqq. Antiphons: at Vespers Bench: cf. Sedilia. (sung), 240. Benedicamus Domino: in­ Articulo mortis: general ab­ tonation of, 434, sq.; at solution in, 3G8. Mass, 8; in votive Masses, Ascension: Oilice of, during 42; at solemn Mass, 173, octave and two days fol­ note, 190, 206. lowing, 404; privileged Benediction of the Blessed octave, 380. Sacrament : antiphons at, Ashes: blessing of, general 251, note 2; Divine remarks, 259, sqq.; the Praises at, 253, 25G, foot­ rite, 2G9; distribution of, note; exposition with ci­ 270. borium, 257 ; orations at, Ash Wednesday: Requiem 251, note; thurifer at, 253, Masses forbidden on, GO; footnote; simple, rite of, votive Masses forbidden 254, sqq. ; assistant priest on, 3G, 40; cf. Ashes. at, 250; solemn, bows at, Asperges: at blessings, 180, 244; celebrant at, 251, footnote, 374; at blessing sqq.; deacon, 245, sqq.; of ashes, candles, and subdeacon, 249, sq.; vest­ palms, 2G0; at Commun­ ments at, 244, sq.; color ion of the sick, 358; at of, 245. solemn Mass, 138; on Sun­ Benedictus: in burial rite, day, 219; with baptismal 233. water, 334. Binating: procedure, ablu­ Assistant priest: at Bene­ tions, etc., 107. diction, 250; at First Biretta: rules governing use Mass, 376, 418; at the low of, 1 ; at the sedilia dur­ Mass of a Bishop, 120, ing Mass, 1G2, 177, 197, sqq.; at solemn Mass, 191, note; coram Sanctissimo, sqq. 210; approaching the al­ Athanasian Creed: 389. tar, 73, note. INDEX Bishop: assistants at low Mass of, 120, sqq.; cleric as assistant, 159, foot­ note; bow at the name of, 5; Confiteor at Mass of, 161, footnote; genuflects to cross in Holy Week, 285; low Mass said in presence of, 125, sqq.; oration to be said on anniversary of election and consecration of, 15; precedence in ad· oration of the cross, 310, note ; “nocturnus talis diet” at ordination, 405, note; sermon in presence of, 200, footnote 2. Blase, St.: blessing of, 373, note. Blessed Sacrament: adora­ tion of, on Maundy Thurs­ day, 287 ; Benediction of, cf. Benediction; chapel (repository) on Maundy Thursday, 288; exposition of, 214, sqq., 245, 254; number of candles at ex­ position of, 215; private exposition with ciborium, 257, sq. ; low’ Mass in the presence of, 127 ; reposi­ tion of, 248, 256; solemn Mass in presence of, 207, sqq.; throne for, 214; transfer of, on Maundy Thursday, 296; for pri­ vate exposition at another altar, 258; in Triduo Sacro, 286 ; votive Mass of. during Forty Hours’, 207. Blessed Virgin: antiphon of, in the Oilice, 403; at Bene­ diction, 251. note; votive Masses of, 33. Blessing of persons: tn articulo mortis, 268; with 443 Blessing of persons (cont.) : the ciborium, at private exposition, 257; at Com­ munion of the sick, 356; nuptial blessing, 3G9; at solemn Mass, 206, note; coram Sanctissimo, 212; of St. Blase, 373, note. Blessing of things: general rules for, 373, sqq.; ad omnia, 374; of altar lin­ ens, 375, note 3; of ashes, general remarks, 259, sqq.; the rite, 269; of the baptismal font on Holy Saturday, 332, sqq., 341; of candles, general remarks, 259, sqq.; solemn rite, 263, sq. ; simple rite, 266; of catafalque, 234; of corpse, 233; of the new fire on Holy Saturday, 326, sqq.. 340; of holy water, 219; of objects at the altar. 86, note; of palms, general remarks, 259, sqq.; preparations for, 272; the rite, 273, 278; of sacred vessels, etc., 375; of St. Ignatius water, 373; of tabernacle, 375, note; of vestments, 375, note 3. Blood, Precious: feast of, without commemoration Sanctissimi, 207. Boat-bearer: at solemn Mass, 138, note. Bows: general remarks, 3, sqq.; of the body, 3; to the Choir during solemn Mass, cf. the various of­ ficers; of the head, 3; at the Introit, 77, note; at Mass, 114, sqq.; at the name of the bishop, 5; at the names of Jesus and 444 INDEX Bows (cont.) : Mary, 3; at the name of the Pope, 4, 88; at the names of Saints, 4; when names and mere titles oc­ cur, 4, 5; when several names occur, 4; at solemn Benediction, 244; at Ven­ eremur cernui, 252, 255; at Vespers, 238. Breviary: divisions of, 377; cf. Office. Burse: how carried bv * the deacon, 182; how placed at Mass, 74. Calendar: cf. Ordo. Candle: Paschal, 322, 340, note 2; triple, rod for on Holy Saturday, 324. Candlemas Day: blessing of candles, 263, sq., 266; Mass of Sacred Heart pro­ hibited on. 38; procession on, 265, 268. Candles: blessing of, general remarks, 259, sqq.; prep­ arations for, 263; solemn rite, 263. sq.; simple rite, 266 distribution of, 264, 267 during Tenebrae, 283 number on altar at exposition, 215; at expo­ sition with ciborium, 257; on Good Friday, 300; on Holy Saturday, 322; at high Mass, 217; procedure in lighting, 142; at Re­ quiem Mass, yellow, 221. Candlesticks: at solemn Mass, 133; how carried, 142. Canonical Hours: cf. Office. Canonization: solemnity of, 416. Canopy: cf. Baldachin. Cassock: at Mass, 72. Catafalque: absolutio supra, 230; blessing of, 234; method of sprinkling and incensing, 229; position of for clergy and laity, Cathedral : feast of Dedica­ tion of, 412. Celebrant: at solemn Bene­ diction, 251, sqq.; at sol­ emn Mass, 193, sqq.; at solemn Mass coram Sanc­ tissimo, 212; at solemn Requiem Mass, 221, sqq. Censer: presentation of, 175, footnote; single and dou­ ble swing of, 176, note. Ceremonies: Master of, cf. Master of Ceremonies. Chalice: how arranged, 71; how carried, 73; consecra­ tion of, 375; when binating, 107. Chapels: Mass in, 54; Re­ quiem Masses in, 55; title of, in oration À cunctis, 12; cf. Mortuary chapels. Choir: at solemn Mass, 134, sqq.; bows to, during sol­ emn Mass, cf. the \rarious officers. Chrism: use of at Baptism, 351 ; at blessing of bap­ tismal water, 335. Christmas: kneeling at Et incarnatus est during Mass, 201; oration on vigil of, 9. Christ the King: votive Mass of, 33. Church: titular feast of, 412; Office of titular feast of, 412; pilgrimage, Mass in, 55. Churching: of women, 372, note. Ciborium: blessing of, 375; blessing with, at private INDEX 445 Ciborium (cont.) : Concurrence: in the Office, exposition, 257 ; at Com­ 382. munion of the sick, 356; Concursus populi: 32, 49. purification of, 106; trans­ Confession : hearing of, 363. fer of, on Maundy Thurs­ Confirmation : by priest, 352a. day, 296 ; on Holy Satur­ Confitemini: at the Asper­ day, 338, footnote. ges, 220. Cleric (minor): in place of Confiteor: of celebrant at low subdeacon at solemn Mass, Mass, 76; of deacon and 159; at a bishop’s Mass, subdeacon, 161 ; in general 159. absolution, 363. 368: at Color : of vestments, in fesolemn distribution of Holy rial Masses, 53; in votive Communion, 188, note; in­ Masses, 35; on All Souls’ tonation of, 431. Day during Forty Hours’, Confraternity: stole used by 70; at Vespers, 237; of director of, 376. the humeral veil at Bene­ Consecration : at low Mass, diction, 245; of the stole 90, sqq.; of small hosts, at Communion , 353; at 83, note, 93. note; of small blessings, 373: at sermon, hosts at solemn Mass, 183, 375. footnote, 186, footnote; of Commemoration: of Ember sacred vessels. 375. Days, 9 ; of Rotation Cope, at Benediction, 244; Days, 344 sub una conat Vespers, 237. elusions, in votive Masses, Coram Episcopo: cf. Bishop, 36; in Thanksgiving Mass. Mass 37, 45; at festal Coram Sanctissimo: cf. Mass on Rogation Days, Blessed Sacrament. Mass. 344; at nuptial Mass, Corporal: blessing of, 375, 371; at Masses of the note; manner of folding, Blessed Sacrament, 37, 105; washing of, 375, 207. note. Commemorations: at Mass, Corpse: blessing of, 233; 10; at several sung manner of sprinkling and Masses, 13; in the Office, incensing, 231; position 394, sqq. of when carried into Communicantes : 28. church, 229; position of Communion: cf. Holy Coin­ ministers at obsequies of, in union. 230. Compline: on All Saints’ Corpus Christi: rules con­ Day, 392; as evening de­ cerning recitation of Se­ votion, 242. quence of, 23; solemnity Concede: oration de Beata, of, 46, footnote. 12. Credo: when said, 24; in Conclusion: of Matins in the Masses de octava, 42; in private recitation of the private votive Masses, 41 ; Office, 399; of orations, in solemn votive Masses, 21; cf. Commemoration. 36: reverence at Et in- ί 446 INDEX Credo (cont.): carnatus est, 201; intonation of, 431. Creed, Athanasian: 389. Crib: incensation of, 194, footnote 2. Cross: adoration of on Good Friday, 309, sqq., 319; how carried, 228; incen­ sation of, 194, 204; rais­ ing eyes to, 118; reverence to, 2; at Mass, 115; sign of, over Sacred Host and Chalice, 86, note, 117; in Office, cf. Table, 407; in sprinkling or incensing, 180, footnote; veil of, on Maundy Thursday, 288; on Good Friday, 300; veil­ ing of, 271; unveiling of, on Good Friday, 306, sqq., 319. Cross-bearer: manner of carrying the cross, 228. Crucifix: cf. Cross. Cruet: use of spoon with, 72, note 5, 168, footnote. Custodia: 246, footnote 2. Dalmatic: at Vespers, 237. Deacon: at solemn Benedic­ tion, 245, sqq.; at solemn Mass, 174, sqq.; general rules for, 157, sqq.; at sol­ emn Mass coram Sanctis­ simo, 213; at solemn Re­ quiem Mass, 221, sqq.; stola latior, 260. footnote; wears stole at Holy Com­ munion. 353; deacon’s wash, 375, note. Deacons of the Passion : on Palm Sunday. 275. sqq.; on Good Friday, 304. Dead, Office of the: 392, sq. Decorations: of the altar of exposition, 214. Dedication: of cathedral, feast of, 412; of a church, Preface in Mass of, 28; of one's own church, feast of, impeded, 46; trans­ ferred, 46; celebration of, 412. Defects, at Mass, 113. Defende: oration, 13. Denudatio altaris: cf. Strip­ ping of altars. Deo gratias: in Ember Day Masses, 80, note; on Good day, 302, note. De profundis: at funeral, 229; returning from the grave, 233, 235; in the Office of the Dead, 393. Devotions, Evening: cf. Ben­ ediction, Compline, Ves­ pers. Dies irae: when said, 56; in Requiem high Mass, 222; in Mass of priest with de­ fective eyesight, 132. Diocese: patronal feast of, 412. Directory: cf. Ordo. Distribution: of ashes. 270; of candles, 264, 267 ; of Holy Communion, during solemn Mass, 188, foot­ note; extra Missam, 353, sqq.; extra Missam dur­ ing exposition, 355, note; in hospital or infirmary, 360; during Mass by other than celebrant, 355, note; on Maundy Thursday, 287; on Holy Saturday, 287, 338; of palms, 274, 279. Divine Praises: at Benediction, 253, 256, footnote. Domine non sum dignus: at mass, 99; tone of voice in INDEX D. non sum dignus (cont.) : giving Holy Communion, 353. Dominica: cf. Sunday. Doxology: change of, in the Oilice, 397. Ductus: while incensing, kinds and number of times, cf. Censer. Duplex, festum: number of □rations on, 9; the Mass of, when prohibited, 49; maius and minus in the Office, 384. 447 Evening devotions: cf. Bene­ diction, Compline, Ves­ pers. Exposition of the Blessed Sacrament: directions re­ garding, 214, sqq. ; altar of, decorations, 214, sq. ; Masses at, 216; number of candles on altar during, 215; with the ciborium, 257, sq.; number of can­ dles during, 257; distribu­ tion of Holy Communion at altar of. 216; oratio de SSo. during, 207, sq.; dur­ ing Shrovetide, 209. Extreme Unction: 365, sqq. Exultct: on Holy Saturday, 329, sqq., 339, note, 341. Eyes: position of during Mass, 118. Easter: orations at Mass during octave of, 10; rules for recitation of Se­ quence of, 23. Eastertide: changes in Of­ fice of, 404; cf. Paschal season. Ecce lignum crucis: how sung, 437. Family, Holy: votive Mass Ecclesia aliena: Masses in, of, 42. 54. Feasts: classification of, Ecclesiae: oration, 18. 380: celebration on Sun­ Electric light: use of, 216, day, 47 ; of the first class sq. formerly celebrated on Ember Days: commemora­ Sunday, 47 ; of the second tion of, 9; extraordinary class formerly celebrated lessons in Mass of, 80, on Sunday, 48; minor, im­ note; Oilice of, 389. peded, 49; ordinary, Of­ Epiphany: vigil of, Mass of fice of, 384; of Our Lord, Sacred Heart prohibited, commemoration de Sanc­ 38; privileged vigil, Of­ tissimo on. 208; preferred, fice of, 383. Office of. 383, sq. ; of prin­ Epistle: at high Mass, 218; cipal patron, titular saint, at solemn Mass, 163, sq.; dedication of one’s own how chanted, 425; special church, titular or founder rubric concerning, 22. of religious institute, im­ Et incarnatus est: kneeling peded, 46; transferred, at, in Masses on Annunci­ 46; celebration of, 412; ation and Christmas, 201. simple, Office of, 386. Eucharist, Blessed: cf. l· cria : Mass of, 52, sqq.; Blessed Sacrament, Holy orations in, 9, 19; Credo Communion, Mass. not said, 26; Preface of, -I’ll 448 INDEX tria (cont.): Genuflections (cont.): 27; Oflice of, 389, sqq.; in altar, 2; to the cross dur­ Advent, Passiontide, and ing Holy Week, 285; Eastertide, 403, sqq. coram Sanctissimo, 3; be­ Feriae: maiores, Masses of, fore the repository, 295, 52; minores, Masses of, 53, note; at the words Vent, note. Sancte Spiritus and the Festum: duplex, cf. Duplex; versicle Adiuva nos, semiduplex, cf. Semidu­ 198. plex; simplex, cf. Simplex. Ghost, Holy: cf. Holy Ghost. Fidci propagatione : oration Gloria in excelsis: when for, as oratio imperata, said, 7, sq.; in private vo­ 15. tive Masses, 40; in solemn Fidelium: oration, when pre­ votive Masses, 36; intona­ scribed, 15. tions of, 420, sq. Fire, new: blessing of, on Gloria Patri: when omitted Holy Saturday, 326, 340. at the Introit, 7. First Mass: 418; assistant Good Friday, simple rite, priest at, 191, sqq., 376, 319; solemn rite, 300, 418. sqq-; the admonitiones, Flectamus genua: at low 306; adoration of the Mass, 80; on Good Friday, cross, 309, sqq 319; or303; intonation of, 423. der to be observed, 310, Font: baptismal, blessing note; chanting of Passion, of, on Holy Saturday, 332, 304, sq.; Mass of the Pre­ sqq., 341; on the vigil of sanctified, 314, 320; num­ Pentecost, 335. ber of candles on altar, Forty Hours’ Adoration: 300; preparations for, 300, 207, sq. ; All Souls’ Day sqq.; procession, 311, 320; occurring during, 70. sermon, 305, footnote, Founder: of religious insti­ 319; stripping of altar, tute. feast of, impeded, 46; 318; unveiling of the cross, transferred, 46; celebra­ 306, sqq., 319; Vespers tion of, 412. 318. Funeral: rite, for adults, Gospel: at high Mass, 218; 227, sqq.; for children, at solemn Mass, of cele­ 235, sq.; without funeral brant, 199; of deacon, 178, Mass, 229, footnote; Mass, sq. ; stride proprium, cf. Table of various Re­ feasts having, 29; special quiem Masses; oration, cf. rubric concerning, 22; last Sermon. Gospel, 28, sqq.; chanting of, 427. Gradual : 23. General absolution: in ar­ Gratiarum actio: cf. Thanks­ ticulo mortis, 368; of ter­ giving. tiaries, 3G3. “Green Sundays”: on which Genuflections: kinds of, 2; the Athanasian Creed is to the cross on the high said in the Office, 389. INDEX Gregorian Masses: cf. Mass­ es. Hands: position of during Mass, 117. High Mass: cf. Mass. Holy Angels: votive Mass of, 43; at child’s funeral, 236. Holy Communion: color of stole at, 353; distribution of, at low Mass, 101, sq.; at solemn Mass, 188, foot­ note; by other than cele­ brant, 355, note; at altar of exposition, 216; extra Missam, 353, sqq.; extra Missam during exposi­ tion, 355, note; in hospi­ tal or infirmary, 360; on Maundy Thursday, 287; on Holy Saturday, 287 ; 338; of the faithful, paten to be used at, 101, foot­ note; of the sick, private administration, 361, sq.; public administration, 356. Holy Family: votive Mass of, 42. Holy Ghost: genuflection at Veni, Sancte Spiritus at solemn Mass, 198; votive Mass of, 42. Holy Name of Jesus: bow­ ing at, 3; votive Mass of, 33. Holy Oils: care of, 365, note. Holy Saturday: simple rite, 340, sqq.; solemn rite, 322, sqq.; A lleluia, 337; in­ tonation of, 437 ; blessing of new fire, 326, sqq., 340; blessing of baptismal font, 332, sqq., 341 ; dec­ oration of altar. 336, 342; distribution of Holy Com­ munion, 338; Rxultct, Holy Saturday (cont.): 329, sqq., 339, note, 341 ; grains of incense, 325 ; litany of All Saints, 335 : 342; Mass, 336, sq., 343; number of candles on al­ tar, 322; Paschal candle, 322, 340, note 2; prepara­ tions for, 322, sqq.; prophecies on, 331, 341; triple candle, 324; unveil­ ing of pictures, 337; Ves­ pers, 338, 343. Holy Water: blessing of, 219; aspersion with, cf. Asperges. Holy Week: first three days of, privileged feriae, 389; genuflections to the cross during, 285; what Masses not allowed during, 36, 40, 62, 64, 66. 68; Tene­ brae during, cf. Tenebrae; sacred triduum, 285. Hospital: distribution of Holy Communion in, 360. Host: procedure when dropped, 114; large, cf. Lunula: small, to be con­ secrated, 83, note, 93, note ; at solemn Mass, 183, footnote, 186, footnote. Hours, Canonical: cf. Offlee. Humeral veil: at Benedic­ tion, 252, 255; color of, 245. vcstra Ilu in ilia le capita Deo : cf. Oratio (super populum ). Hymns: when to kneel. 239, note; when to stand, 252, note 4: change in ending of, in Office, 397; histori­ cal, in the Office, 402; in the vernacular at Bene­ diction. 217. INDEX Identity: of mysteries and Saints, 34; of antiphons, versicles, and orations in the Office, 395, sqq. Ignatius, St.: water, bless­ ing of, 373. Immaculate Conception : vo­ tive Mass in honor of, 33; doxology in the Advent Of­ fice, 403. Imperata: cf. Oratio. Incensation: method of, 203, 204; single and double swings, 17G, footnote; of catafalque, 229; of corpse, 231; of Crib, 194, foot­ note 2; of cross, 194, 204; of the oblata, 201, 203; at solemn Mass, 161, 174, 181, 185, 194, 201, sqq.; at solemn Mass coram Sanc­ tissimo, 210; of pictures, 194, footnote, 204; of rel­ ics, at Mass, 194, 204; at Vespers, 239. Incense: putting into censer, at Benediction, 251, 255; at obsequies, 231 ; before solemn Mass, 193; dur­ ing solemn Mass, 194; coram Sanctissimo, 210; grains of, on Holy Satur­ day, 325; use of, at high Mass, 218. Infirmary: distribution of Holy Communion in. 300. Initia: of the Sacred Books in the Office, 399. Institute, Religious: titular feast of, impeded, 40; transferred, 40; celebra­ tion of, 412. Intention: of Masses on All Souls’ Day, 09: at the nuptial Mass, 372. Intonation: methods of, cf. Musical Appendix, 420, sqq. Introit: when omitted, 7. Invitatorium: during Pas­ siontide, 404. Isle Confessor : in the Of­ fice, 402. Ile, Missa est: at solemn Mass, 190; intonations of, 433, sq. John the Baptist, St.: vo­ tive Mass of, 43. Joseph, St.: votive Mass of, 43. Jubé, Domine (domne), ben­ edicere: at solemn Mass, 180; in the Office, 399. Judica (Ps.) : when omit­ ted, 7, 112, 271. Kyrie: sitting during, at Masses of Requiem, 222. Last Gospel: 28, sq. Lauda (Ps.) : 393. Lauds: cf. various Offices. Lent: changes in Office of, 404. Lessons: extraordinary, in Ember Day Masses. 80, note; in Office, 399, sqq.; ‘‘ninth” lesson in the Of­ fice, 400, sq.; infra oc­ tavam communem, 400. Libera: at the absolutio de­ functorum, 231, sq., 234. Light, electric: use of, 216. Litany of All Saints: on the feast of St. Mark, 405; on Holy Saturday, 335, sq., 342; on Rogation Davs. 4 05. Low Mass: cf. Mass. Lunula: to be blessed, 375; purification of, 107. Magnificat: rite at Vespers, 239. INDEX Mark. St.: feast of. litany of All Saints on, 405; procession on, 344, sqq.; rogation Mass, 344. Martyrology: votive Masses of Saints listed in, 32, 49, Mary: antiphon of, in Of­ fice, 403; at Benediction, 251, note; bowing at name of, 3; oftice of, on Saturday, 386. sq.; votive Masses of, 33; Gloria in votive Masses, 40; ora­ tions, 41. MASS: accidents or unusual occurrences during, 113; bows at, 114, sqq.; bows at Introit, 77, note; de­ fects at, 113; position of eyes at, 118; position of hands at, 117; use of voice at, 119; short review of ceremonies of, 114; in chapels, 54; in private chapels, 55; of Requiem in private chapels, 61 ; of anticipated Sunday, 53, note 2 ; of Ember Days, extraordinary lessons in, 80, note; on Holy Satur­ day, 336, sq., 343; nup­ tial, 370; of octave. 42; of octave of Dedication of church, etc., 414; paro­ chial (pro populo), votive Mass as. 35; postponed Sunday Mass, 52; of the Prcsanotified, 314, 320; of priests with defective eye­ sight, 129; pro Sponso et Sponsa, 370; of Rogation Days, 344, sqq.; rogation, on the feast of St. Mark, 344 ; after Septuagesima, 270; of Thanksgiving, 43; of vigil, 52; orations 451 Mass (cont.): in Mass of vigil, 9. ------ First: 418; assistant priest at, 191, sqq 376, 418. ----- Funeral: on All Souls Day, 59; sermon at, 227, footnote; cf. Requiem (below) and Table of various Requiem Masses. ----- High: 217, sq.; aco­ lytes at, 218; Epistle at, 218; Gospel at, 218; num­ ber of candles on altar, 217; sitting at, 218; use of incense at, 218; use of voice at, 218. ----- Low: manner of vest­ ing for, 72; ceremonies of, 71, sqq.; distribution of Holy Communion at, 101, sqq.; by priest other than celebrant, 355, note; Flectamus genua at, 80; oratio super populum at, 270: omission of prayers after, 111 ; of a bishop, assistants at, 120, sqq.; said in the presence of a bishop, 125, sqq.; coram Sanctissimo, 127; on Maundy Thursday, 280, Sq. ----- Requiem : differences from ordinary Mass. 112, sq. ; of a priest with de­ fective eyesight, 132; cf. Solemn Requiem, Table of various Requiem Masses. — Solemn: preparations for, 133; general rules for deacon and subdeacon at, 157, sqq.; table of func­ tions during, of. insert at end of book; acolytes at, 142, sqq.; assistant priest at, 191, sqq.; boat-bearer INDEX ----- Solemn (cont.) : ------Votive: properly so at, 138, note; celebrant called, 31; improperly so at, 193, sqq.; choir at, called, 45; Masses which 134, sqq.; deacon at, 174. may be used as, 32, sq.; sqq.; Master of ceremonies which may not be used at, 149, sqq.; subdeacon at, as, 33, sq. ; color of vest­ 159, sqq.; thurifer at, 137, ments in, 35; Benedica­ sqq.; torch-bearers at, 147, mus Domino in, 42; as sqq.; Asperges at, 138; parochial (Missa pro Epistle at, 163; incensapopulo) Mass, 35; de SS. tion of altar at, 194, sqq., Sacramento, during Forty 202, sqq.; of the oblata, Hours’, 207 ; of the Bless­ 201, 203: kneeling at Vent, ed Virgin, 33; of Christ Sancte Spiritus and Adthe King, 33; of the Holy iuva nos, 198, footnote; Angels, 43; of the Holy Gospel at, 178, sqq.; ser­ Family, 42; of the Holy mon at, 154, note, 156, Ghost, 42 ; of the Holy note; consecration of small Name of Jesus, 33; of the hosts at, 183. footnote, Holy Trinity, 41 ; of Our 186.* footnote; distribution Lord Jesus Christ, Great J of Holy Communion dur­ and Eternal High Priest, ing, 188, footnote; oratio 57, note; of St. John the super populum at, 190, Baptist, 43; of St. Joseph, footnote; Benedicamus 43; pro pace, during Domino at. 173, note, 190, Forty Hours’, 207, sq. 206; Ite, Missa est, 190; ----- Private Votive: 32, blessing at, 206. 39; table of, 44; when — Solemn coram Sanc­ prohibited. 40; Credo in, tissimo: 207, sqq. gen 41; Gloria in, 40; ora­ oral directions for 209 tions in, 41; Sequence sq.; celebrant. 212 dea omitted in, 42. con, 213; subdeacon 213; Masses: on All Souls’ Day, blessing at, 212. 69; anticipated Sunday, — Solemn Requiem: 53. note in ecclesia preparations for. 221; aliena, of feriae functions of officers at, maiores, of feriae 221, sqq.: oscula and Pax minores, note; ferial, omitted. 221 : sitting dur­ eoior of vestments, 53 : on ing Kyrie and Dies irae festal occasions, 48; Gre­ at, 222. sqq.; torch­ gorian. 56; of mysteries bearers at, 25. footnote. and Saints used as votive — Solemn Votive: when Masses, 51 ; postponed allowed. 36; requirements Sunday, 52; private vo­ for, 31 ; orations in, 37 ; tive, table of, 44; of Gloria in, 36; Credo in, Requiem: prohibited, 55; 36; privileged, of the Sa­ table of various, 58-68; cred Heart, 37, sqq. votive, color of vestments. rl rd INDEX Masses (cont.) : 35; votive, improperly so called, 45; properly so called, 31; votive, of Saints, 32, 49, sqq., 51; votive and Requiem, for­ bidden on Ash Wednesday, 3G, 40, GO. Ceremonies: Master of at solemn Mass, 149, sqq. Matins: 399; conclusion of, in private recitation of Office, 399 ; cf. various Offices. Matrimony: rite of, 369; cf. Nuptial. Maundy Thursday : prepa­ rations for, 288; the simple rite, 298; the sol­ emn rite, 28, sqq.; adora­ tion of the Blessed Sacra­ ment on, 287 ; altar of reservation, 289; Holy Communion in early morning, 287 ; Holy Sep­ ulcher, 28G; low Mass on, 286, sq.; procession on, 292, sqq., 299; repository on, 88; stripping of altar on, 297 ; transfer of Blessed Sacrament on, 296; Vespers on, 29G. Memoriale Rituum: 261. Minor feasts: cf. Feasts. Misereatur : at distribution of Holy Communion, 353; to the sick, 358. Miserere: at the .1 sperges, 220 ; at Tenebrae, 283. Missa Cantata: cf. Mass, High. Missa pro populo: 35. Monstrance: exposition with, cf. Benediction: to be ' veiled, 246. footnote. Mortuary Chapels: 62. 453 Musical Supplement: 420 sqq. Mysteries: Masses of, used as votive Masses 51. Neopresbyter: cf. First Mass. “Ninth lesson”: in the Office, 400, sq. Ninth lesson: in the Office of the Dead, 392, note; in the Office of the Sacred Triduum, 283. Nobiliora, festa: Office of, cf. Office of preferred feasts. Nobis quoque peccatoribus : 94. Nocturn: cf. Lessons. “Nocturnus talis dici'': 405, note. Non intres: at the absolutio defunctorum, 231, sq., 234. Nunc dimittis: no incense at. in solemn Compline, 243. Nuptial: blessing. 369; Mass, 370; ring, 370, foot­ note. Obsequies: cf. Funeral Absolutio Occasions: festal, Masses on, 48. Occurrence : in the Office, 381. O, crux are: kneeling at, 239, note. Octave: Mass of, 42; Office of. 3S3, 401 ; of Dedica­ tion of a church, Mass and Office, 414; of Faster, orations during. 10; of Pentecost, orations dur­ ing, 10; privileged, 3S0. 454 INDEX Office, Divine: 377, sqq.; of Oratio (cont.) ; the Dead, 392, sq.; ferial, 17; pro re gravi, 17; in 389, sqq.; of an octave, duplicibus primae classis 383, 401; of the octave of dicenda, 18; super popu­ the Dedication of a lum, 21; at low Mass, church, 414; of the ordi­ 270; at solemn Mass, 190, nary feast (“B” Office), footnote; intonation of, 384 ; of preferred feasts 423; tertia, ad libitum, 13. (“A” Office), 383; of & Oration : cunctis, 12 Alaria in Sabbato, 387 ; Concede, 12; 12: Ecclesiae, of simple feasts, 3SG; of 18; pro Fidei propaga­ Sunday, 387 ; of a vigil, tione, as imperata, 15; 389, sqq.; changes in, of Fidelium, when pre­ Advent, 403; of Lent, 404; scribed, 15; pro gratiarum of the Paschal season, actione, 45; pro Papa, to 404; of Passiontide, 404; be said in anniversario of the Ascension during electionis vel coronationis, the octave and the two 15; pro seipso sacerdote, days following, 404; anti­ on anniversary of priest’s phon of the B.V.M. in, ordination, 10; de SS. 403; change of the doxolSacramento, during Forty ogy in, 397 ; commemora­ Hours’, 207, sq. ; outside tions in, 394, sqq.; Forty Hours’, 208; ion us concurrence in, 382; his­ festivus. 421; tonus fer­ torical hymns in, 402; iatis, 422. initia of the Sacred Books Orationes : extraordinariae in, 399; Iste confessor liberae, 18; extraordinar­ in, 402; Jube, Domine iae praescriptae, 14; de (domne), benedicere in, tempore, enumeration of, 399; lessons infra octavam 11; in two Masses sung communem, 400; “ninth on the same day, 13. lesson” in, 400, sq.; obli­ Orations: ad libitum sacer­ gations regarding the dotis, 18; at Benediction, Ordo, 405; occurrence in, 251, note; conclusions of, 381 ; on All Souls’ Day, 21; kinds of, 10; number 392; Pater noster in, 402; of, in Masses, 9; sequence responsory with two as­ of, 20; in Mass of a vigil, terisks. 400; table of se­ 9; at solemn Mass, posi­ tion at, 103 in private quence of parts of, 407, sqq. votive Masses, 41 in solOils. Holy: at Baptism. 350; emu votive Masses, 37; at the blessing of baptis­ cf. Commemorations. mal water. 334 : at Ex­ Oratory: cf. Chapel. treme Unction, 365; care Ordinary: cf. Bishop. of. 365, note. Ordination anniversary : cf. Orate, fratres: 86, tone of anniversarv. » voice at, 119. Ordo: obligations regarding Oratio: imperata, ordinary, Office, 405; errors in, 405. c INDEX Ordo incensandi: altare, di­ agram of, 204 ·,oblata, di­ agram of, 203. Oremus: bow and position of hands at, 117. Oremus, Flectamus genua: ceremonies at, 303. 0 Sacrum convivium: 354. Oscula: in presenting and receiving objects, cf. the varions functions. Ostensorium: cf. Monstrance. Our Lord Jesus Christ, Great and Eternal High Priest: votive Mass of, 57, note. Pall: blessing of, 375. Palms: blessing of, general remarks, 259. sqq.; prepa­ rations for, 272; the sim­ ple rite, 278; the solemn rite, 272, sqq.; distribu­ tion of, 274, 279. Palm Sunday: chanting of Passion on, 275, sqq.; ora­ tions on, 9; procession on, 274, 280. Parochial Mass (.1 fissa pro populo) : votive Mass as, 35. Paschal candle: 322, 310, note. Paschal season: ferial Mass during, 53, note; Oilice of, 404. Passion : chanting of, on Good Friday, 304. sq.; on Palm Sunday, 275, sqq.; feasts of, without the commemoration SSi., 207. Passiontide: Oilice of, 404; orations during, 10. Paten: consecration of. 375; held by subdeacon at sol­ emn Mass, 169; to be used at Communion of the faithful. 101, footnote. 455 Pater noster: in the Office, 402. Pax: at solemn Mass, 171, 188; how given, 171, foot­ note; omitted at solemn Requiem Mass, 221. Penance: Sacrament of, 3G3. Pentecost: kneeling at Veni, Sancte Spiritus, 198, footnote; octave of, ora­ tions during, 10; rules concerning recitation of Sequence, 23 ; vigil of, ora­ tion on, 9; the holy oils, 335; the Paschal candle, 340, note. Perpetual Adoration : so called, 209, note. Peter and Paul, SS. : solem­ nity of feast of, 46, foot­ note. Pictures: incensation of, 194, footnote. 204; unveil­ ing of, on Holy Saturday, 337; veiling of, 271. Plancta plicata: use of, 259, footnote. Pope: bowing at name of, 4, 88; oration to be said on anniversary of election and coronation of, 15. Position: at Mass, of body, 114, sqq.; of eyes, 118; of hands, 117. Postponed Sunday: Mass of, 52. Pravers: after low Mass to be recited for Russia. 110, note; after low Mass, when omitted. 38. Ill; in the vernacular before the Blessed Sacrament, 217; at funerals. 230, footnote; while vesting, 72. Preces: dominicales, 386, note. 388. 389, 392; fem­ ales, 391. 392. 456 INDEX Preface: in feast day Masses, 2G ; in ferial Masses, 27 ; in Sunday Masses, 26; common, said in Mass of the Dedication of a church, 28; in Ad­ vent Masses, 28. Preparations: for Baptism, 347 ; for the blessing of candles, 263; of palms, 272; for Extreme Unction, 365; for Good Friday, 300, sqq.; for Holy Sat­ urday, 322, sqq.; for Maundy Thursday, 288 ; for Tenebrae, 282; for solemn Mass, 133; for sol­ emn Requiem Mass, 221. Presanctified, Mass of: 314, 320. Presentation of objects: 1. Priest: assistant at solemn Mass, 191; at first Mass, 418: funeral of, position of body, 229; Mass of, with defective eyesight, 129; receiving Holy Com­ munion. 353, 359, note; High, Our Lord Jesus Christ. Great and Eternal, votive Mass of, 57, note. Private chapels: Masses in, 55 ; of Requiem, 61. Privileged altar: 56. Procession : on Candlemas Day, 265, 268; on Palm Sunday, 274. 280; on Maundy Thursday, 292, sqq., 299; on Good Fri­ day, 311, 320; on St. Mark’s Dav and Rogation Days, 344, sqq.; stole used in, 373. Pro Papa: oration, to be said in anniversario elec­ tionis vel coronationis, 15. Prophecies: on Iloly Satur- Prophecies (cont,): day, 331, 341; method of chanting, 424. Prostratio : 2. Purification: of ciborium, 106; of lunula, 107. Purificator: not blessed, 375, note; washing of, 375, note. Pyx: cf. Ciborium. Quicumque : 389. Receiving objects at func­ tions: 1. Relics: incensation of, at Mass, 194, 204; at Ves­ pers, 239. Religious: feasts of founder and title of, 412, sqq.; name of founder in A cunctis, 12; proper Ordo of, to be followed in their churches, 55; for Office, 408. Reliquia insignis: 25. Reposition: of the Blessed Sacrament, 248, 256. Repository : on Maundy Thursday, 288 ; genuflec­ tions before, 295, note. Requiem Mass: differences from ordinary Mass, 112; in chapels, 55; table of various, 58-68; when pro­ hibited, 55; cf. Mass, Sol­ emn Requiem, Requiem. Responsory: in the Office, with two asterisks, 400. Resumed Sunday: Mass of, cf. Postponed Sunday. Rite: of Baptism, 349, sqq.; of Extreme Unction, 366, sqq.; of Matrimony, 369. Rogation Days: commemo­ ration of, 344; litany of All Saints on, 405; Mass INDEX Rogation Days (cont.) : of, 344, sq.; procession on, 344, sqq. Rosary, Most Holy: feast of, 47. 48. Rule: for Office, ferial, 390; of ordinary feasts (“B” Office), 384; of preferred feasts (“A” Office), 384; of simple feasts, 386; of Sunday, 388; of a vigil, 390. Rules: for use of biretta, 1; for the recitation of a Se­ quence, 23; general, for deacon and subdeacon at solemn Mass, 157, sqq.; regard i ng com memorations and oral tones de tempore in two Masses sung on the same day, 13. Russia: prayers after low Mass to be recited for, 110, note. Sacramentals (blessings) : general rules for, 373, sqq. Sacred Heart: privileged votive Mass of. 37, sqq. Sacred vessels: blessing and consecration of, 375. Sacristy: behind altar, 73. Saint: name of, in Baptism, 348, footnote ; principal patron or titular of one’s own church, feast of, im­ peded, 46; transferred, 46; celebration of, 412. Saints: bowing head at name of, 4; in the oration A cunctis, 12: Masses of, used as votive Masses, 51 ; properly so called votive Masses of, 32; improperly so called. 49, sqq.; pic­ tures of, incensed at sol­ emn Mass, 194; at Ves- 457 Saints (cont.) : pers, 230; veiled during Passiontide, 271. Sancta Maria in Sabbato: Office of, 387. Sanctus: tone of voice at, 119. Sedilia: going to, per brevi­ orem, 162; per longiorem, 162, footnote. Semiduplex, festum: num­ ber of orations on, 9; Of­ fice of, 384. Septuagesima : Mass after, 270. Sepulcher, Holy: on Maundy Thursday, 286. Sequence: of orations, 20; Dies irae, when said, 56; omitted in private votive Masses, 42; rules concern­ ing recitation of, 23. Sermon : at funeral Mass, 227, footnote; at solemn Mass, 154, note, 156, note. 166, note; when a bishop assists, 156, footnote; on Good Friday, 305, foot­ note. 319; the stole worn during, 375, note; color of stole at, 375. Servers : cf. Acolytes, Torch-bearers, Thurifer. Seven Dolors of the B.V.M. : votive Mass in honor of, 33; rules concerning reci­ tation of Sequence of, 23. Short form : for Extreme Unction, 366, footnote. Shrovetide: solemn exposi­ tion during, 209. Sick: administration of Holy Communion to, in a hospital or infirmary. 360; privately, 361, sq.; publicly, 356. Sign of the Cross: cf. Cross. f < π 458 ■V INDEX Simplex, festum: orations Sunday (cont.) : on, 9; Oilice of, 386. of, 53, note; orations on, Sitting: during Kyrie and 9, 10; postponed, Masses Dies irae at Requiem of, 52 ; Preface of, 26. Masses, 222, sqq.; at high Swing: of censer, single and Mass, 218 ; at solemn double, 176, footnote. Mass, 133, 197; coram Sym bolu m AI h anasianum : Sanctissimo, 211. 389. Solemnity: of beatification, 416, sqq.; of canonization, Tabernacle: blessing of, 416, sqq.; of Corpus 375, note. Christi, 46, footnote; of Table: of functions during SS. Peter and Paul, 4G, solemn Mass, cf. insert at footnote; of a feast on end of book; of private Sunday, 45, sqq. votive Masses, 44; of vari­ Solemn Mass: cf. Mass. ous Requiem Masses, 58Spoon : used at low Mass, 68; of sequence of parts 72, note 5; at solemn of the Divine Office, 407, Mass, 168, footnote. sqq. Stola latior: use of, 260, Tantum ergo: at the close footnote. of exposition, 215; at pri­ Stole: use of, in general, vate exposition, 257. 375, note; color of, at Te Deum: 418, 419; intona­ blessing. 373; at sermon, tion of, 436. 375, note; at Communion, Tenebrae: preparations for, 353: at Communion of 282; the rite, 282, sqq.; sick, 356, 362. candles during, 283. Stripping of altars: on Tertiaries: general absolu­ Maundy Thursday, 297 ; tion of, 363. on Good Friday, 318. Thanksgiving: Mass of, 43. Subdeacon: cleric (minor) Throne: for the Blessed acting as, 159; general Sacrament, 214. rules for, at solemn Mass, Thurifer: at solemn Mass, 157, sqq.; functions of, at 137, sqq.; at Benediction, solemn Mass, 159, sqq.; 253, footnote. coram Sanctissimo, 213 Titular feast: of Saint or at solemn Requiem Mass, church, etc.. 45, 412. sqq. 221, sqq.: at solemn Bene­ Tonus: orationis. ferial is. diction, 249, sq. 422; festivus, 421; versi­ Subvenite: at funerals, 229. culi. 422. Suffragium de omnibus Torch-bearers: at solemn Sanctis: in the Office, 386, Mass, 147. sqq.; at solemn note, 398. Requiem Mass, 225, foot­ Sunday: Asperges on, 219; note. celebration of feasts on. Tract: after Septuagesima, 47; Office of. 387. sq.; 270. anticipated. Office of, 389, Transfer: of All Souls’ Day, note; anticipated. Mass 69; of the Blessed Sacra - INDEX 459 Transfer (cont.) : ment, on Maundy Thurs­ day, 296; for private ex­ position at another altar, 258; of feasts, accidental, 48 ; formerly celebrated on Sunday, 47; when pro­ hibited, 48; cf. Saint, Dedication, Founder, In­ stitute. Triangular candlestick: at Tenebrae, 282. Triduum Sacrum: general observations regarding, 285; cf. Maundy Thurs­ day, Good Friday, Holy Saturday. Trinity, Holy: votive Mass of, 41. Tumba (catafalque) : position of, 234. Versicle: at Benediction, be­ fore the prayer de Sanc­ tissimo, 251; in the Office, 395; at Tenebrae, 283; tone of, 422. Vespers: as evening devo­ tion, 237 ; antiphons at, 240; bows at, 238; in­ cense at, 239; vestments at, 237; how sung, 438; in the Office, 380, sqq.; on All Saints’ Day, 392; on Maundy Thursday, 296; on Good Friday, 318; on Holy Saturday, 338, 343. Vessels, Sacred : blessing and consecration of. 375; touching of, 375, note. Vesting: manner of, for low Mass, 72; prayers while, Unveiling: of the cross on Good Friday. 306, sqq., 319; of the pictures and statues on Holy Satur­ day, 337. Vestments: arrangement of, for bishop’s low Mass, 121; blessing of. 375, note 3; color of, on All Souls’ Day during Forty Hours’, 70; in votive Masses, 35; at solemn Benediction, 244, sq.; color of, 245; at Vespers, 237 ; cf. the various functions. Vexilla Regis: on Good Friday, 313, 320. Viaticum: cf. Holy Communion of the sick. Vidi aquam: intonation of, 420; cf. Asperges. Vigil : Mass of, 52; orations in Mass of, 9; Office of. 389, sqq.; of Christmas, oration on, 9; of Pente­ cost, oration on, 9; the Holy Oils. 335; the Pas­ chal candle, 340, note. Voice: use of, at low Mass. 119; at high Mass. 218; at solemn Mass, 193. Veil: to cover monstrance, 246, footnote; of the cross on Maundy Thurs­ day, 288; on Good Friday, 300. Veiling of the cross: 271. Veneremur cernui: bowing at, 252, 255. Veni, Great or Spiritus: kneeling at first strophe of, during Vespers, 239; intonation of, 436. Veni, Sancte Spiritus: kneeling at. during solemn Mass, 198, footnote. and Vernacular: hymns prayers in, before the Blessed Sacrament, 217; prayers in, at funeral, 230, footnote. 460 INDEX Votive: cf. Mass, Solemn Votive, Votive. Wash, Deacon’s: 375, note. Water, Holy: blessing of and aspersion with, 219, sq. 1' r k. • »-<· Wax candles: quality of, 21*?« Way of the Cross: not veiled during Passiontide, 271. Weddings: cf. Nuptial. MASS. p.=genuflect in plano. G. i. g.—genuflect in gradu. Ad Sedilia: I. per brev. after G. on platform. 11. per long. G. i. g., not on platform; both in 1 and 11 return per long. Position before the Gospel. 6 with book to f ; bows, descends; book to $; δ in­ censes + ; δ and δ to their places; G. i. g. Credo just as the Gloria; after El inearn, δ takes burse to altar. 18. ό At Per quem haec δ G.; goes to right of f and G. with f; at Pater noster & G.; and returns to his place. *· > The three then go to the middle; bow (ad lib.'); G. i. p·; put on birettas; return to sacristy. At dimitte nobis δ and δ G. i. g.; they ascend; δ returns paten and veil; G.; descends; δ gives paten to TABLE OF THE VARIOUS FUNCTIONS DURING SOLEMN MASS. + Celebrant. 4 Deacon. 4 Sub-deacon. 5 Master of Cer. 0 Acolyte (or Thurifer). G=genuflect. G. i p.=genuflect in plano. • ! 1 : platform Ô T δ in piano First remove biretta; G. i. p., Confession, ascend without G.; + kisses altar. δ gives δ book; both go to the middle; G. i. g.; then to Epistle side; then to the middle; G. i. g. Incense into censer. Incensation of altar Incensation of f f at Gospel; at sign of δ goes to his place; δ carries book to Gospel δ goes to f; kneels at cross, δ descends, re­ δ at edge of platform for side; edge of platform; kisses ceives book from δί G. 1. g„ Munda cor; takes book; hand of "t; blessing; G. i. g. below; δ remains middle; book on altar: δ waits kneels; blessing; next to book to δ or δ· on platform (a little to right) Incensing (vid. 2); At Sanciust and δ ascend; δ incenses f and δ; δ After Sanctus δ takes his goes to his place without G.; is incensed; position as at Orations until Sanctus. At Pax Domine δ G.; ascends; dgtius Dei; G., scends;Pax,G. i. g.; δ goes to his position below; and δ ascend, δ to the δ kneels next to + after left, δ to right. After Ab lution δ carries book; Agnus Dei;—Pax. δ the pall; G. i· g. At Quam oblat. δ returns to his place; G. I. g.; goes somewhat to the right; when T bows, all kneel; Consecration; when f makes 2nd genuflec­ tion, δ rises, uncovers chalice; when f places chalice on altar; δ rises, pall; G. with f; goes to left; G.; 6 stand» below. δ points out the Com­ munion (Oration); δ takes chalice to credence, G. i. g.; stands behind δ (if in the middle, G. i. g.) Ite, missa est; δ some­ what to the left, then turns to his right; δ then goes to left of δί both kneel; Blessing. *4· o-l Last Gospel; δ holds al tar card; δ on platform, slightly to the right of middle. Ad Sedilia: I. per brev. after G. on platform. II. per long. G. i. g., not on platform; both in I and II return per long. Position during Orations. Position before the Gloria. Position at Introit (Semi-circle) for incense. At Oremus δ bows; as­ cends; δ G· i· g; takes chalice to altar; receives paten from δ; descends; G. i. g. remains below. G. i· g·—genuflect in gradu. Position before the Gospel. goes to right of f and G. with f; at Pater noster δ G.; and returns to his ____ place._______ The three then go to the middle; bow (ad lib.}; G. i. p.; put on birettas; return to sacristy. 6 with book to f; bows, descends; book to δ in $ and δ to their censes i. g. Credo just places; as the Gloria; after Et in­ eam. δ takes burse to altar. At dimitte nobis δ and δ G. i. g.; they ascend; δ returns paten and veil; G.; descends; δ gives paten to IV. THE SEQUENCE OF PARTS OF THE DIVINE OFFICE Note: The sequence of parts in the different Hours is given in the first column. Those parts which do not change from day to day are printed in italics. The other columns indicate the section of the Breviary from which these parts are taken in the different kinds of Offices. Since the structure of Lauds and Vespers is the same, these two hours are given together. The same is true of Terce, Sext, and None. J Sedllta: ipcr brrv. L on platform. Inna. L>t on platform; MATUTINUM A Λ peri. Domine oe t meum Pater, Ave. Credo Domine, labia f mea Deve t in adiutorium Gloria Patri, Allel (vel Laue) Invitatorium (bis) Venite ereultemue Hymnus Ordin. Ordin 1 ” “ Fest. Ordin. Fest. B Ordin. Ordin.1 Simpi. Dom Ordin. Ordin.* Ordin. Ordin? Fer. Ordin Ordin? ·· 44 44 A4 •a M M A4 As •4 •4 Fest. Ordin. Fest. • Fest. Ordin. Fest. Ps. Dom. Ordin. Ps. Dom Ps. Fer Ordin. Pa. Fer. h! to Nocturnus Primus et Secundus A Ant. (tantum ad * nisi in dupl.) Psalmus. (Horia Patri r 3 Ant. integra Vers., Resp Pater (sine Amen) Absolutio, Amen Jube domne (Domine) Benedictio, Amen Fest. •s Ps. Fer. 44 M A4 44 4« Ordin Ordin. 44 4· 4s Fesl. Leetio B “3 fu «wfem Domine Ordin Responsor, Fest. 4< Simpi. Dom. Ps. Fer. •4 M Ps. Dom. 44 44 Ps. Fer. M M Ordin. «· ·· A4 •4 I N,Tomp. II NFest. Ordin. I NTcmp. II N.Fest. Fer. A4 M ; bmvA, Λ In· to their |rd·» IlHt Temp. Ordin Temp. * In perplurimis Breviariis modernis partes Ofticii quae propriae aunt Ordinario etiam dantur (vsl saltem indicantur) in Psalterio cujusvis diei. SEQUENCE OF PARTS Nocturnus Tertius + Celebrant Ant (tantum ad · nisi in dupl.) I Psalmus, platform step Gloria Patri ’J »« Dom. Pa. Fer. ·· Pa. Dom. ·· ·· ·· ·· ·· Vera.. Reap. ·· ·· ·· Ordin ·· Ordin. ·· Ordin. ·· Ordin. ·· Ordin. •· lube (tomne (Domine)' • fi ·· ·· •fi •fi ·· ·· •fi ·· •fi Benedictio. Amen Temp. Temp. ·· L2Lectio Fest. Feat. h3 1 Temp. 3-Fe.t Tu autem Domine Ordin. Ordin. Ordin Ordin. Ordin. Responsor. 7 A 8 (vol 1 A 2 in Off Simpl. et Fer.) Feat. Fest. Temp ■ — Temp. ■ ■■■ Temp. • fi Ordin. Ordin. Ordin. Te ■■ ■ Responsor. 9 Drum Ordin. SI HIC TERMINATUR: $ gives 6 book; bo to the middle; G. then to Epistle side to the middle; G. Pa. Fer. ·· M Abftclutio, Amen First remove bi re G. i. p., Confessi ascend without ( t kisses altar Pa. Fer. ·· l'est. fi· Fer. Sirnpl. Ant. Integra Pater (sine Amen) <5 t δ B A ___________ Dominai volmcitm * Ordin. Ordin. Ordin. Ordin Ordin. Oratio Officii 3 Feat. Fest. Fest. Temp. Dom. prec. (vel Temp.) vobitrum Jlenfdicamua Domina Fidelium animae Pattr Ordin. ·· Ordin. •fi Ordin ·· Ordin • fi Ordin. ·· ·· •fi ·· ·· ·· ·· ·· •fi ·· ·· Dominue LAUDES—VESPERAE Pater. A re At Orevins J bow cends; 6 G. i. g; t chalice to altar; re< paten from &; des< G. i. g. remains b A B Simpl. Dom. Fer. Ordin. Ordin. Ordin Ordin. Ordin. •a •fi ·· ·· •fi •fi ·· •fi •fi •fi (Si Laudes non separ, a MaU absolute in· cip.) Deu» t in adiutorium Gloria Patri. Allel. (vel Laua) Ant. ( tantum ad · nisi in dupl.) Pi Fer Feat. Psolmuv nd Laudes (florin Patri “5 Pi Dom. Gloria Patri At Pax Domine ascends; Agnus D. goes to his position έ kneels next to Ί­ Α gnus Dei;—J Ant integra Capitulum. Deo Hymnus Vera . Reap. ·· • fi Feat. ·· gratia» Ant. (tantum ad * niai in dupl.) Ifenedirtui 1 Gloria Patri Ad Ve*p.î Magnificat t Gloria Patri Feat ·· M ·· aa e· ·· ·· Ordin Ordin • fi •fi ·· •fi ·· ve •fi ·· ·· •fi >· Temp. •fi Ordin. Ordin. • fi ·· ·· ♦· Fest Feat Ant. interra Ordin Feat. Trmp. Pa. Fer. Ordin. at Prece» /ermlrt (m fer mai. et Vig 1 Dominii» t ulnarum Oremue Or.ilio Officii • port· rob mean, He. Ordin Ordin Ordin Ordin. Fest FrM Feat. Trmp. nunquam dintur ni»i » aarerdotr. alii . di.unt . . Pa. Fer. ·· ·· •fi 1 Feat. ·· •fi Ad Laud.: Pa. Dom. • fi ·· Psalmus ad Vesperas 20 Pa. Fer. Dom prec. ( vrl Trmp.) I'nmint rmu.li oralianrm . . . .. , 3 Orationes in Officio omnrs habent conclusionem longam nisi poM Antiphnnam Marianam finalem ■ 4 SEQUENCE OF PARTS It A Cnmmriiior. (ai orrtir.) Ant., vers., reap.. or. Suf rag ium * (si requir.) Daminue robiecum llenediramue Domino Fidelium animae Frat. FeM. Fest. Feat. Ordin Ordin. Ordin. Ordin. Ordin •a Ordin •a Ordin. •a Ordin la Ordin. O It M <4 Frat. A Fer. D«»m KlnipL SEQl henedirite. Deue. bom. no* benedicat f • » . Amen. SI HIC Ordi ·< terminatur- Paler noeter vel ut in L TER POST LAUDES (si ibi terminatur reel· latio) : * A Ordin. 90 Ordin. ·· 00 Ordin. •4 Ant. fin. B.V.M. ronven. ·· ·· 90 99 Vers., Reap,, Oratio •I 09 99 99 Paler noeter Dominue det nabit Ordin Divinum auxilium t oO M ·· 99 09 09 09 Ordin. ·· Are Drue t m ndiutnrium Gloria Patri, Allel. (vrl Laux) Hymnue Paler, Anl. (temper ad · tantum) POST VESPERAS (hi ibi terminatur reel tntiu) : Paler Rotter vol til in I Gloria Pain pc*t aing. A Ant. integra Capitulum, Deo giatute Responsor, breve Preeee (si requir.) * Dom. rob., 0remue Domine Deue Dam rob., Jlened. Dom. Pre!iota, Sancta Maria Deue in adiut. (1er, sine t) Gloria Palri (acme!) Kyrie, Pater Reepice, Gloria Patri Or emu e. Diripere lube damne (Domine) Dire et artue . , . Amen Lectio brevis (in festis. Capitulum Nonne) Tu autem Adiutorium nostrum •Suffr Fei Tree Pcalmi Ordin. as B Capitulum, Deo gratine Reaponwr. brere 1 Simpl. t Ordin. Ordin. Urdin. ·· ·· SA 90 00 00 •1 ·· Pa Dom. P». Frr. — ■ Ordin. Ps. Dom. Ps Fer a· FeM. L 1 Pa. For P«. Fer Pa. Dom. Pi. Fer. Ordin. Ordin. Ordin. Ordiu. Ordin. ( Kogi) (Rep) (Kogi) (Rrgi) (Pacem) Ordin. Ordin. Ordin. Ordin. Ordin. 00 «· Ordin. <4 M as M M oO II M M ·· 00 09 90 M 00 M 00 ·· 09 09 99 04 00 09 »» 00 oo 00 09 oo 00 oo M 00 •4 00 mai. et vig.) Dom, rob., Oremue Or Oralio Officii Fe Dom. rob., Bened Dom. Fidelium animae Or Fratree: eobrii eetote Tu nutem Adiutorium f nnetrum Pater natter . . . Amen Cnnfiteor, M ieereatur noetri, Indulyen. t Cnnrerte not f (tup. peel.) Drue f in adiutorium Gloria Patri, Allel Feat.C.N. Feit C.N. FcM C.N. Pa. Dom. Pa Fer. Ordin. ·· Ordin. Ordin. Ordin. Ordin. 00 oo (T.P.. Commem. de Cruce) dicitur extra Temp Adv Preeee ferinlee (in frr dincn •a Oo Fn i Vers.. Re»p, lube damne (Domine) Rnrtem quietam . . . ·· 00 •a F* SI HIC TERMINATUR: Pater noeter vrl ut in L. •s 00 00 | ·· 09 Pa. For Frr. Dnm. 00 Fwt. L 1 Pa L. PRIMA Anl. (nempcr nd · tantum ) Tres Psalmi · Gloria Patri po»i hing Quicu.mque7 (si requir.) « L ί AnL integra Pater, Are. Credo Deue t in adiutorium Gloria Patri, Allel. (vel Laue) Hymnite Ord w cl Pan. quando non celebr. nee commcrnor fol. duid. vrl art. *Si aha born immediate sequntur Laudes. hae prece» dnuntur post eam; Imo unicc po»l Complet, si nd tincni Complet fine intrrruptionr O0ii ium recite I ur, • In Dominici»: P». I'unfitrmini, lleati, Retribue In ft>tia maior. P» Deue in nomine. Ileali, Retribue, In fer miti, et vig additur panimu» quartus. Y Symbolum Aihnnnn (Quirumque) dicitur in Off Dom. post Epiph. rt Pent., nisi (rat. dupl. vrl oct. eommemnr. in Laud. • Prece» fcriule* dicuntur in fer. mni. et vig.; prece» dominicale» (tantum) quando no· celebr, nec in Laud commemor. feM dupl. vej ocL (tel Laue) Anl. (temper ad · tantum) Trc» Pialrni Gloria Patri poM ain g Anl. integra ZZymnuj Capitulum, Deu gratiae Keeponeur brere Vere , Reep, Salva noe 0 SEQUENCE OE PARTS :?IEXCE of parts Λ_______ B _____ Λ Frst. t· fut ■■ Hît •b Fer. Dom Ordin Ordin, Ordin ·· Ordin. ·· •a ·· benedicite. Deue, Dum, noe benedicat 1 Feil. Feat. Ordin. Ordin, Ordin le Ordin. « Ordin •d •d » Ordin. M Ordin. X • ·· et et ·· •e u •t et •1 1 Ordin Ordin. Pater noetrr vel ut in b._______________ __ _______________________—— TERTIA—SEXTA—NONA Ordin. et M •e ·< Pater, Ave Deue t in ndhitnrium Gloria Palrl, Atlel. (vel Loue) Πι/mnue Ant. (temper ad · tantum) Tre· Paalmi Gloria Ptttn post ting. Ant. Integra PRIMA Capitulum. Deo gratiae Simpl Ordin. Ordin. Ordin. Dom. Ordin. ee Fe*t. P·. Fer Pu. Doin Pi. Dom. Feat. L. 2. 3.5 Feat. Feat. Feat. Ordin. Ordin. Ordin. Ordin. Feat. Feat. Feat. Temp. Ordin. Ordin. Ordin. Ordin. Rraponvir. breve B Simpl. Dom. Ordin. Ordin. Ordin. M Fer. Ordin. C4 Vera.. Reap. Precee frrialee (in fer. mai. et vif.) Dom. rob., O remua Oratio Officii b 1 Dom. SI HIC TERMINATUR: B Ordin. M Simpl. . , . Amen. it M Ordin. M B Fi Dom. P* Fer Ps. Fer Dom, rnb., liene·!. Dum. Fidelium animae Pt Fer ee ee SI HIO TERMINATUR: te U Pater noeter vel ut in L. ’om, L I n. i) P*. Fer p< Fer Ordin. Ordin. (RetO (Régi) Q. Pf. Fer Ordin. Ordm. (Kr djær - d.ï.L «MM dcrrtmralr· (tantum) quando nos ·* Gloria Patri poat aine Hymnite Capitulum, De·» gratiae lïeeponeor breve Vere . Peep, Salva not A B Simpl. Dom. Drdin. Ordin. Ordin. Ordin. M H et • e4 •e M te et w ee ee et M et ce ee M •4 et e4 M e· •c 44 M ee et ee M et ce M W e· •4 4C Pt. Dom Pi. Fer. Pt. Fer. Pt. Dom. ·· •r ·· 99 et M ee 90 Ordin. M Ordin. Ordin. Ordin. M ee et 09 09 ee ee ee 09 et H 99 99 •a 99 SEQUENCE OF PARTS Fer. A Ordin. •I Fer. Ordin. M Sune dtmilht. Gloria Patri Ant integra P rtcet (*1 reqirir.) Dominut vobitcum 0rem ut, V itita bom. vob., Bened. Dom. Benedieal et cuetodmt . , Paler t . Amen Ant. fin. B.V.M. conrcn. Ver*., Kcsp.· Oralio Divinum auxilium t. Amen. Pater, Ave. Credo P·. Fer. Sacrotandoe (Kcnibuf flexû» xi fieri potent) Ordin f· Ordin Ft M B Ordin Simpl Dom Fer Ordin Ord»n Ordin. M •· 99 ·· 99 ·· 99 9· 99 M «B 9Λ 99 M 99 >· 99 9 M ·· »· <· M 9· 99 M X 99 99 99 99 99 Bt 99 99 99 99 ·· 99 99 w M 99 >rm. form; eturn ne M W ** •e M Ordin ·· Dom |»ree. (vel Temp.) Ordin. ·· Fer Ordin Ordin s > inheir just ‘ in·