THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES GIFT OF Kate Gordon Moore ^l^ ARRANGED CONFORMABLY TO THE RUBRICS OF THE BOOK OF COMMON PRAYER THE CEREMONIES OF LOW MASS BY THE REV. WILLIAM McGARVEY, D.D. Rector of St. Elisabeth's Church, Philadelphia Author of "Liiurgias Americana; " THE CEREMONIES OF HIGH MASS BY THE REV. CHARLES P. A. BURNETT. B.D. Curate of St. Ignatius' Church, New York LONaMANS, GREEN, AND CO. 91 and 93 EIPTH AVENUE, NEW YORK LONDON AND BOMBAY 1905 "Sacerdotes autem et Levitse filii Sadoc, qui custodierunt ceremonias sanctuarii mei, cum errarent filii Israel a me, ipsi accedent ad me ut ministrent mihi, et stabunt in conspectu meo ut offerant mihi adipem et sanguinem, ait Dominus Deus. Ipsi ingredientur sanctuarium meum, et ipsi accedent ad Mensam meam ut ministrent mihi, et custodiant ceremonias meas." — Ezech. xliv., 15, 16. sx 59 i- 6 r ra ^^ PREFACE. No one will seriously contend that the rubrics of the Prayer Book are so full and explicit that no further directions are required for rendering its offices. The many ceremonial and devotional guides which have been drawn up for the use of the clergy, from Bishop Andrewes' Notes/ down to the elaborate work attrib- uted to Canon Liddon,*' and subsequently, are ample evidence of how inadequate has been felt to be the guid- ance provided by the mere letter of the rubrics. Indeed it is quite impossible to render any office of the Prayer Book if regard be paid only to the bare directions therein contained. And, as a matter of fact, there never has been a Bishop or Priest who has not freely supplemented the directions of the Prayer Book, either from his own sense of the fitness of things or from such knowledge of the Church's traditional ceremonial as he possessed. Therefore no apology whatever is offered in presenting these volumes, as they are simply an attempt to interpret the rubrics of our Communion Office where they are ambiguous and where they are insufficient to provide further guidance by reference to the ancient ceremonial customs of the Church. Of the need of manuals of instruction in the duties of the sacred ministry there can be no question. While the curriculum of our seminaries has been greatly 1 Notes on the Book of Common Prayer, Minor Works, Ang. Cath. Lib. p. 141. 2 The Priest to the Altar, or Aids to the Devout Celebration of the Holy Communion, chieHy after the Ancient Use of Sarum. 8vo. Pri- vately printed, n. \. 40 IV PREFACE. improved within recent years, the course of studies is still too theoretical, and insufficient attention is given to the practical details of priestly ministrations. No one more than the newly-ordained Priest himself appreciates how altogether inadequate has been his seminary course, and how great is his need of instruc- tion in almost everything which concerns the conduct of public worship, the ministration of the Sacraments, and especially the celebration of the Eucharist. It is in order to contribute something to meet this generally acknowledged need that this work on the Mass has been prepared. These volumes were prepared by the editors acting under the appointment of the Clerical Union for the Maintenance and Defence of Catholic Principles, under whose auspices they are also published. W. McG. Baster, 1905. Sltj^ OI^r^mnttt^B of ffinfo Mubb REV. WILLIAM McGARVEY. D.D. TABI,E OF CONTENTS. GUNERAI, INTRODUCTION. Page I. Of the obligation of the Rubrics xi II. Of the American Rite as compared with the Roman Rite....xiv III. Of the American Rite as compared with the English and Scotch Rites xvii IV. Of the Priest's use of private prayers in the Mass xxii V. Of the place of anthems and hymns xxiv VI. Of the words of anthems and hymns xxvii VII. Of prayers and offices additional to those in the Prayer Book, .xxxix VIII. Of the continuance of the ancient ceremonial xlii IX. Of the influence of the various ceremonial Uses in the com- pilation of the Prayer Book xlix X. Of Ceremonial restoration Ix XI. Of the Ornaments Rubric Ixiii NOTES ON THE MASS. I. Of the preparation of the Priest before the altar i II. Of the "right side of the Table" 2 III. Of announcing the Epistle and Gospel S IV.- Of genuflecting in the Creed 7 V. Of the matter of the Eucharist 9 VI. Of the time for presenting the offerings of the people 10 VII. Of the Orationes super oblata 13 VIII. Of genuflecting in the Canon 16 IX. Of the elevation of the Sacrament 22 X. Of the Invocation 24 XI. Of the posture of the Celebrant while communicating him- self 31 XII. Of the rubric, "If the consecrated bread or wine be spent," etc 34 XIII. Of the veiling of the Sacrament 37 XIV. Of the posture of the people at Gloria in excelsis 40 XV. Of the Post-Communion 42 XVI. Of the last Gospel 43 GENERAL, CEREMONIAL DIRECTIONS. 1. Of reading 45 2. Of the bowings: (a) Profound bow of the body, (fc) Mod- erate bow of the body, (c) Bow of the head 45 3. Of the genuflections 47 Vlll TABLE OF CONTENTS. Page 4. Of the extending and lifting up of the hands 49 5. Of the joining of the hands: (a) Before the breast, (b) On the altar 49 6. Of the making the sign of the cross: (a) by the Priest on himself, (fc) Over the people, (c) Over the oblations 50 7. Of the smiting the breast 51 8. Of the lifting up of the eyes 52 9. Of the kissing of the altar 53 10. Of turning towards the people 54 THE ORDER OF THE CEREMONIES OF LOW MASS. Chapter I. The Preparation for a I/OW Mass: 1. Of the altar 55 2. Of the credence 56 3. Of the Priest 56 4. Of the ch alice 57 5. Of the vesting of the Priest: (a) The amice, (b) The alb. (c) The cincture, {d) The maniple. ie) The stole. (/) The chasuble 58 6. Of the approach to the altar 60 Chapter II. The Private Prayers at the Foot op the Altar: 1 . Of the Psalm Judica me 63 2. Of the Confiteor 65 3. Of the prayer, Aufer a nobis 67 4. Of the prayer, Oramus te 68 Chapter III. From the Lord's Prayer to the Offertory: 1. Of the Lord's Prayer and Collect for Purity 68 2. Of the Decalogue 70 3. Of the Kyrie eleison 72 4. Of the Collect 73 5. Of the Epistle 74 6. Of the Gospel 75 7. Of the Creed 79 8. Of the giving notice of Holy days, etc 80 9. Of the Sermon 80 Chapter IV. From the Offertory to the Canon: 1. Of the Offertory 82 2. Of the oblation of the bread on the paten 84 3. Of the use of a ciborium 85 4. Of the mingling of the chalice 86 5. Of the oblation of the chalice 87 6. Of the prayers In spiritu humilitatis, and Veni Sanctificator. . . 89 7. Of the offerings of the people 89 8. Of the washing of the fingers 91 9. Of the prayer, Suscipe, Sancta Trinitas 93 ID. Of the Prayers over the Oblations 93 11. Of the two Exhortations and the Confession 95 TABLE OF CONTENTS. iX Page 12. Of the Sursum corda and Preface 98 13. Of the prayer before the Canon 99 Chapter V. The Canon of the Mass: 1. Of the ordering of the paten and chalice ; 100 2. Of the first part of the Canon 100 3. Of the consecration of the Host 102 4. Of the elevation of the Host 103 5. Of the consecration of the chalice 105 6. Of the elevation of the chalice 106 7. Of the Oblation 107 8. Of the Invocation 107 9. Of the prayer, "And we earnestly," etc 108 10. Of the prayer, "And here we offer and present," 108 11. Of the Commemoration of the dead 109 12. Of the prayer, "And although we are unworthy," 109 13. Of the conclusion of the Canon: "By whom," etc no Chapter VI. The Communion: 1 . Of the Lord's Prayer in 2. Of the Fraction 1:2 3. Of the Commixture 113 4. Of the Agnus Dei 114 5. Of the three prayers before the Communion of the Priest 115 6. Of the Communion of the Priest 116 7. Of the cleansing of the paten when a ciborium is used to hold the small hosts 119 8. Of the spreading of the houselling cloths by the server 119 9. Of the shewing of the Sacrament to the people 120 10. Of the Communion of the Bishop 121 1 1. Of the Communion of the clergy 122 12. Of the Communion of the server 123 13. Of the Communion of the people 123 14. Of a Deacon, or another Priest assisting in the administration of the chalice 126 15. Of the failure of the sacred species 127 Chapter VII. The Thanksgiving and the Conclusion of the Mass: 1. Of a Mass when no one approaches to receive Holy Communion 129 2. Of the veiling of the Sacrament 130 3. Of the Lord's Prayer and the Prayer of thanksgiving 130 4. Of the Gloria in excelsis 131 5. Of the Post-Communion 133 6. Of the Blessing 133 7. Of the manner of consuming the sacred species 135 8. Of the purification and ablution of the chalice 136 9. Of the purification and ablution of the ciborium 139 ID. Of the prayer, Placeat tibi 141 11. Of the last Gospel 141 12. Of the departure from the Altar 143 X TABLE OF CONTENTS. Page Chapter VIII. Of the Purification and Ablution of the Chalice When a Priest Celebrates More Than Once on the Same Day 144 Chapter IX. Of I% with some features borrowed from the suppressed GalHcan Hturgy, — notably the prayers between the Offertoriiim and the Secreta — was used ahnost everywhere.^^ The various diocesan rites of England known by the names of Sarum, York, Bangor, Hereford, and Lincoln, were not in any sense distinct liturgies, but simply "Uses" of this composite Roman liturgy. Their dif- ferences were chiefly seen in their variable parts, in the ceremonial details of High Mass, and in their colour-sequences; but in their liturgical framework, in their general underlying ritual principles, and in their Canon they were one with the Uses of the conti- nent. And to the ordinary observer little or no differ- ence would be apparent between a Mass as said in the sixteenth century in England and one as said on the continent, or as said at the present day in the parochial churches of the Roman obedience. Of the various diocesan rites which had been prev- alent, it is contended by a few, that at the period of the reformation the Sarum was the only one Use through- out England, all the others having been set aside ; that the Prayer Book is founded on the Sarum books, which were the only ones in use by the authority of the Church ; and therefore that Use can be our only legiti- mate guide in all matters of ceremonial. There can be no question whatever that a very great part of the Prayer Book is a translation, more or less free, of liturgical features which were common to all the English Uses. But it will be observed, that by the '' For a very interesting treatment of the origin of the Roman and Gallican liturgies, and of their relation to one another, the reader is referred to the Abbe I^'Duchesne's Origines du Ctilte Chretien, Paris, GENERAL INTRODUCTION. 11 Sarum theory it is contended, that of all these English rites, the Sarum books alone were the basis for the revision of 1549. Now it is evident that this statement is not proved by quoting the mere dictum of modern writers. If it is true that the Prayer Book is a revision of the Use of Sarum, we must expect to find not only features which were common to all the Uses, but very many of those peculiarities which distinguished Sarum from the other rites. Accordingly we have been told that such peculiarities abound on every page. If this be so, then certainly we ought to find them in the Com- munion office. But it is just here that their absence is most conspicuous. What one thing in the text or rubrics of the Communion Service of 1549 can be regarded as a Sarum peculiarity, the author is at a loss to know. It has been said that the Collect for purity is found only in the Sarum rite, and that it is Sarum only in the con- nexion in which it occurs. The accuracy of the first part of this statement may be tested by opening a Roman missal where the prayer is directed to be said daily in the Preparatio ad Missam, and is the Collect for the votive mass, Ad posfulandam gratiam Spiritus Sancti. How its position can be regarded as a Sarum peculiarity is not easy to see, since by the Sarum missal it was directed to be said in the sacristy or before the Priest came to the altar, but by the rubric of 1549 it was to be said "afore the midst of the altar." Then it is said that the counting of the Sundays after Trinity rather than after Pentecost is Sarum. But this was no more a peculiarity of Sarum than it was of some of the French and German missals, or of the Dominican mis- sal at the present day, in which the Sundays are reck- oned in the same way. It is asserted that 'the calendar Hi GENERAL INTRODUCTION. (i. e., of the English Book) is Sarum and Sarum only.' It is hard to understand how a list of Saints' Days, first inserted in the Prayer Book in 1561, to which some names were added in 1604 and 1662, can be evidence that the Prayer Book of 1549 was derived from the Sarum books. If this is a legitimate mode of arguing, then what is to be said to the fact that in 1552 the revisers of the second book of Common Prayer, in the reign of Edward VL, did away with the old English cus- tom of the people going up to the altar to offer their alms, and, to use the words of the learned Canon Sim- mons, "sanctioned the adoption of the earlier and dis- tinctively Roman practice of going about the seats to re- ceive them?" And moreover, what is to be said to the fact that in 1662, when the manual acts were restored to the Prayer of Consecration, the example of the modern Roman missal was followed, which directs the Priest to take the bread at the words "he took bread," and to take the chalice at the words "he took the cup," instead of the old English missals, all of which agree in direct- ing the Priest to take the bread at Qui pridic, etc., and the cup at SimUi modo, etc.? But the calendar is not Sarum only. The presence of the names of Saint Evur- tius (or Enurchus) and the Venerable Bede from the York calendar is sufficient to disprove this assertion. So much for alleged Sarum peculiarities in the Com- munion office. On the other hand, there are clear and unmistakable evidences that Uses other than those of England exer- cised no small influence on the revision of 1549. How this came to pass, whether directly or indirectly, is not known ; the fact, however, is unquestionable. For example, the saying of the Lord's Prayer before the GENERAL INTRODUCTION. liii Introit is not found in any of the English rites. It is directed,! however, to be said in this very place by the ancient statutes of the Carthusians. After the Confes- sion, "the Priest . . . with hands joined, inclining before the face of the altar, says the Lord's Prayer. Then he kisses the altar, and signs himself, and then going to the book he says, or listens to the Introit. "^- Compare this with the rubric of 1549: "The Priest standing humbly afore the midst of the altar, shall say the Lord's Prayer with the Collect." "Then shall he say a Psalm appointed for the Introit." In all the Eng- lish missals, as in the Rouen missal, the anthem at the beginning of Mass is called the Officmm Misscc; the name Introitus was confined to the rites on the con- tinent. Yet the Prayer Book adopted the latter term. The words of institution in the Prayer of Consecra- tion agree neither with Scripture nor with the words of institution in the old Canon ; they are, however, very like those in the Mozarabic liturgy. The order of the preparation of the people for Com- munion is utterly unlike anything that was in use in England. Curiously enough, however, it corresponds very closely with the order prescribed in the Agenda of the diocese of Paderborn. The copy from which the quotation, here given in the foot-note, is made is an edition of 1602, but it undoubtedly represents the ancient traditional use of that diocese. This order, like our own, consists of an Exhortation, then a general ^Martene, De Ant. Eccl. Kit., t. i., p. 595. In a LicKe missal the Lord's Prayer is directed to be said before the Introit in behalf of the dead: "Tunc accedens ad altare ipsum osculando et librurn; deinde pro peccatis et negligentiis et fidelibus defunctis dicat, Pater noster. Adjittorium nostrum in nomine Domini qui fecit celum et terrain, Sit nomen Domini henedictum ex hoc nunc et usque in ScBculum. Sequitur introitus missae (Missale ad usum Ecclesiae Leodiensis, 1504.) liv GENERAL INTRODUCTION. Confession, followed by the Absolution, And like our own the Priest is directed to say the Confession kneel- ing with the people.^^ The peculiar use of the word "Post-Communion" is noteworthy. In all the English missals it is the name given to the prayer said just before Ite, inissa est, but in the Prayer Book of 1549 it is given to the anthem which is called Communio. This was not an oversight, for Innocent III. makes precisely the same use of the word,^* and Durandus tells us that it was so used by many.^^ Finally the Blessing by the Priest at the end of the Mass was a feature found in none of the English missals. It was first introduced into some of the Uses of the continent, from whence it passed into England, and was at length placed in the Prayer Book when it was first set forth. So that while there are many fea- tures in the Communion service of 1549 which are clearly derived from sources not English, there is not so much as a single Sarum peculiarity discernible. The other offices of the Prayer Book will, upon examina- tion, yield still more conclusive evidence that the revi- sion of 1549 did not confine its attention to the Sarum books, or even to the Uses of England. ^ "In Missa, vel post Missam, retentis tamen paramentis et vestibus sacris; vel si non celebravit indutus superpelliceo ac stola, accensis cereis venerabili Sacramento in altari relicto, convertat se ad populum communicandum, illumque exhortetur modo subsequenti." [Here follows a long exhortation in German.] "Absoluta exhortatione, jubente sic Pastore genuflexo signabit se signo crucis,, et prsecunte verbis Sacerdote dicat generalem con- fessionem. Moneat ergo Sacerdos, Sag mir nach." [The Confession is said in German.] "Pastor subjungat. "Misereatur vestri omnipotens Deus, et dimissis omnibus pcccalis vestris, perducat vos cum omnibus siiis Sanctis ad vitam (Eternam. "Deinde conversus ad altare inclinet se profunde ante venerabile Sacramentum, cuius particulam in patena aut calice manu una ostendat omnibus, etc. (Agenda Ecclesice Paderbornensis, 1602, pp. 109-113.) _ The same order of Communion is prescribed in the Liber OfUcialis sive Agenda S. Ecclesia- Treverensis, 1574, pp. 106-110. ^De Sacro Altaris Mysterio, lib. vi., cap. 10. *'^ Rationale, lib. iv,, cap. 56. GENERAIv INTRODUCTION. Iv As to the other statement, that at the period of the reformation the Sarum was the one ritual Use through- out England, if it is true, then it would seem that we were bound, at least historically, to take that Use as our only legitimate guide in all matters of ceremonial. But it is true that Sarum had displaced all the other diocesan rituals ? It is of no use whatever, in proof of the statement that it had done so, to adduce evidence going to show that the text of the Sarum books was used in dioceses other than Salisbury, unless it can also be shown that the adoption of these books necessarily implied the adoption of the Sarum ceremonies, which is the only question of practical interest to us, as we now are bound to the use of the text of the Book of Com- mon Prayer. And this is precisely what cannot be shown. Indeed we know positively upon the testimony of no less an authority than the author of the Defenso- riiim Directorii ad usnm Sarum, that outside of the diocese of Salisbury little or no attention was paid to the ceremonies of Sarum even by those who used the Sarum books. He tells us that "in the Sarum ordinal there are two kinds of rubrics. Some are general rubrics, which are put in the books to teach us how the antiphons and responds are to be said, and how the memorials are to be dealt with, and such rubrics as every one in holy orders is bound to observe. Other rubrics are ceremonial, and they only bind the clerks of the Church of Sarum, and all those who have of their own free-will bound themselves to keep such cere- monies, and none others." Further on he proves this statement by citing the cases "of the venerable men and fathers, the canons of St. Paul's Church, London, who observe the whole divine office in singing and read- Ivi GKNICRAL INTRODUCTION. ing according to the use of the Church of Sarum. But caring nothing about the ceremonies and observances of the same, they keep the ancient observance used in the Church of St. Paul from the very beginning."^® From this testimony of the Dcfcnsormrn, "there can be no question," says Mr. St. John Hope, "that whatever may be said in favour of the Sarum offices having been adopted before the reformation throughout the province of Canterbury, the Sarum ceremonies, and of course the Sarum rule of colours, were confined to the diocese of Salisbury, the other dioceses using their own cere- monial rubrics and colour-sequences."^^ Until, therefore, the advocates of the Sarum theory have discovered the legislative act of the church con- stituting the ceremonial of Sarum the one Use of Eng- land, or adduced more evidence than thus far they have been able to do, for the alleged predominance of the Sarum ceremonies, we must continue to doubt their assertion that at the period of the reformation, 'the Sarum was the only one Use throughout the whole of England,' and also continue to believe in the accuracy of the historical statement which the Prayer Book of 1549 itself makes, that "Heretofore there hath been great diversity, in saying, and singing in churches within this realm, some following Salisbury Use, some Hereford Use, some the Use of Bangor, some of York, and some of Lincoln ; now from henceforth, all the s« Printed in The Tracts of Clement Maydstone, H. B. Soc, 1894, pp. 6, 15. ^ On the English Liturgical Colours. St. Paul's Eccl. Soc. vol. ii. It ought to be remembered that we here in the IJnited States were subject, in colonial days, to the diocese of London; so that, if we are liistorically bound up to the observance of the ceremonies of any one of the English Uses, that one must be the Use of St. Paul's London. But it was just our mother Church of London, as Clement Maydstone tells us, "which cared nothing for the ceremonies and observ- ances of Sarum." GENERAL INTRODUCTION. Ivii whole realm, shall have but one Use." The Act author- izing the Prayer Book of 1549 bears even more explicit witness to the great and increasing diversity of cere- monial usage then prevalent and to the absence of any- thing like uniformity: "Where of long time there has been had in this realm of England and in Wales divers forms of common prayer, commonly called the service of the Church, that is to say the Use of Sarum, of York, of Bangor, and of Lincoln, and besides the same tiow of late much more divers and sundry forms and fashions have been used in the Cathedral and parish churches of England and Wales, as well concerning the Mattins or Morning Prayer, and the Evensong, a? also concerning the Holy Communion commonly called the Mass."^^ From such unimpeachable witness it is clear that the variety of ceremonial observances which had prevailed in the use of the breviary and missal con- tinued without interruption until 1549 and was on the increase. Then the Prayer Book was set forth, which no doubt was expected, at least by the more Catholic of the revisers, to blend and unify the various rites into one general Use. No one, therefore, of the ancient Uses can have any exclusive claim over the others to be our only legitimate guide in all matters of ceremonial. And in order to gain an adequate knowledge of the ancient liturgical customs of the Church all the various dio- cesan Uses of England must be taken into considera- tion, for all were on an equal footing, no one having ever been exclusively adopted by the Church.^* ** Gee and Hardy, Documents, etc., p. 358. *" Very little attention has thus far been given to the prevalence of the monastic Uses in England. Most of the Religious Orders were foreign importations, and many of them held the cure of souls. Did these priests use their monastic missals in the churches in which they ministered? Were ai< wine, according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Bo >J< dy and Bio »{< od: who, in the same night that he was betrayed, took bread," etc. This first paragraph of the Canon is very much like the following passages from Saint Thomas: "The passion of Christ was a sufficient (snfliciens) and superabundant satisfaction (satisfactio) for the sins of the whole human race." (S'umma, iii. 49, .•?.) "Because men are purged from sin by the passion and death of Christ, and that there might remain with us the continual memory fjugis memoria) of so great a benefit, the Son of God as his passion drew near, left with his faithful ones the memory (memoriam) of his passion and death to be continually celebrated (jugiter recolendam), by giving to his disciples his Body and Blood under the forms of bread and wine; which [Sacrament] the Church in every land that is Christ's continues to celebrate in memory (in memoriam) of his venerable passion. (S. Thorn. Opusculum iii. 8.) 102 CEREMONIKS OF I.OW MASS. 3. Here the server taking the sacring bell in his right hand, goes up, and kneels on the foot-pace at the right of the Priest. He rings the bell thrice at each consecration, viz. : once when the Priest genuflects after the consecration of the host or the chalice ; once at the elevation of the host or chalice ; and once again when the host is replaced upon the paten, or the chalice upon the corporal. He bows his head at each time of consecration, and raises the chasuble with his left hand at each elevation. The Priest, disjoining his hands, says: Consecration of the Host. FOR in the night in which he was betrayed, {^ Here the Priest is to take the paten into his hands, ^ mid holding it between the thumb and forefinger of each hand, he raises it a few inches from the altar, saying:) he took bread; (He immediately replaces the paten upon the corporal, and takes the large host hetzveen the thumb and forefinger of the left hand. Holding it a little raised from the paten, so that the figure impressed upon it will be held upright, he raises his eyes to heaven, then straightzvay hozmng his head he makes the sign of the cross zvith his right hand over the host, .yaymo^) and when he had given ►J^ thanks,* {^And here to break the bread"" which he docs after 3 This direction in all the English Uses is placed before the words Qui pridie, etc., but in the Book of Common Prayer since 1662, as in the present Roman missal, it has been placed before the words "He took bread." * In the I,atin Canon the cross was made at "He blessed;" as these words do not occur in our Prayer of Consecration, the most convenient place for this cross would seem to be at "given thanks." Mr. Scuda- more gives two or three examples of a cross made at this place. See Notitia, etc., 2 ed., p. 598. B A fraction or the semblance of a fraction was directed by some of the medieval missals, but was altogether distinct from the solemn frac- tion which took place after consecration. (Ibid., pp. 606-607.) ClvRIvMOXIKS OF LOW MASS. IO3 this manner: holding the host between the thumb and forefinger of each hand over the paten, he makes a small fracture or crack in the lozver part of it, saying at the same time,) he brake it. (Still holding the host with hath hands, he moves Ids feet a little from the altar, keeping the right foot near to the left, so that he may genuHect without striking his knee against the altar, and bowing moderately, lie continues:) and gave it to his disciples, saying, Take, eat, (^ And here to la.y his hand upon all the thread, zvhich he does after this manner: holding the large host between the thumb and forefinger of each hand over the paten, or over the ciborium, if the latter be used to hold the hosts for the people, he extends the rest of each hand over the small hosts zvhich are to be consecrated; and standing with head and body moder- ately bozved dozvn, he immediately adds the Words of Consecration, zvhich he pronounces in a clear and distinct tone of voice,^ zvithout pausing hctzveen the zvords, saying:) This is my Body, which is given for you ; Do this in remembrance of me. 4. Then the Priest raises his head, and holding the host between his thumbs and forefingers over the paten, the other fingers being close together and extended — the small hosts which have been consecrated being left on the paten or in the ciborium — he genu- • The English Uses in common with the other Western rites required the whole Canon to be said secretly or in a low tone of voice. Anciently, however, the Canon was said aloud, and Cardinal Bona thinks that this custom continued to be observed as late as the tenth century. (De Reb. Lit. lib. ii. cap. xiii. j.) The Abbe L. Duchesne in his recent work entitled Origines du Culte Chretien, p. in, tells vis that from the difficulty of .sustaining in a large building a raised tone of voice arose the later custom of pronouncing in a low voice certain formula; which had evidently been composed to be heard by all. There can be little doubt that the Church in setting forth her liturgy in the vernacular intended to revert to the earlier usage of saying the whole service in a clear, intelligible tone of voice. 104 CEREMONIES OF' IJ< bless and sanc^J^tify, ' ^ with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine ; that we, receiving them according to thy Son our Saviour Jesus Christ's holy in- stitution, in remembrance of his death and passion, may be partakers of his most blessed (He makes the sign of the cross once over the paten, and once over the chalice, saying:) Bo^J^dy and Blo^J^od.'^ '"' See Notes on the Mass, x, p. 24. " So in 1st Prayer Book of Ed. VI. -2 Wherever the words "Body" and "Blood" occur in the Latin Canon a cross was made over the host, and one over the chalice. loS CEREMONIJJS OF I,OW MASS. AND we earnestly desire thy fatherly goodness, merci- fully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church may obtain remission of our sins, and all other benefits of his passion. 10. AND here we offer and present unto thee, Lord, ourselves, our souls and bodies, to be a reasonable holy, and living sacrifice unto thee ; humbly beseoching thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the mcsit precious (He makes the sign of the cross once over the paten, and once over the chalice, saying:) Bo^dy and Blo>Ji^ Ghost, all honour and glory be unto thee, Father ^ Almighty, ^"^ (Then holding the host upright with his right hand over the chalice, which he holds on the altar with his left hand, he ele- vates the chalice with the host as high as his breast, saying:) World without end. Amen.^^ ""Per ip^sum, et cum ip>JJJ< of the Lord ^ be always with ^ you. R. And with thy spirit.® Then putting the particle into the chalice, he says : H(BC commixtio. LET this commixture and the consecration of the Body and Blood of our Lord Jesus Christ be for everlasting life unto us who partake thereof. Amen.^ 4. Having detached any fragments from his thumbs and forefingers over the chalice, he places the left hand on the foot of the chalice, and taking the pall with his right hand, covers the chalice. Then placing both hands upon the corporal, he genuflects and rises. Holding his hands joined before the breast (but without placing them upon the altar), and bowing his head to the Sacrament, he says : "O Lamb of God, that takest away the sins of the world ;" then placing the left hand upon the corporal, he strikes his breast lightly with the extremities of the last three fingers of right hand as he says, "have mercy upon us ;" and then, keeping the left hand on the corporal, he says the other two versicles, striking the breast again as he says the second time, "have mercy upon us," and again as he says, "grant us thy peace." might seem to be more becoming, but with the hands, as the Church clings tenaciously to the examples of Christ and his Apostles." (Romsee, Sensus Litteralis, etc., in loc.) ' The Pax Domini, etc., is found in the Sacramentaries of Gelasius and Gregory, and in all the ancient missals, and also in the Prayer Book of 1549. '' "The commixture of the bread and wine designate the union of the flesh and soul, which were reunited at the resurrection of Christ; for, as has been said, the bread has reference to the flesh, and the wine to the soul." (Innocent III., De Sacro Altaris Mysterio, lib. vi. cap. ii.) The accompanying prayer, with slight verbal differences, is found in all the ancient missals. CEREMONIIvS OF LOW MASS. II5 Agjiits Dei. OLAMB of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, have mercy upon us. O Lamb of God, that takest away the sins of the world, grant us thy peace.^ In Requiem Masses, instead of the words, "have mercy upon us," the Priest says, "grant them rest ;" and instead of the words, "grant us thy peace," he says, "grant them rest everlasting." As the Priest says these words he does not strike his breast, but bow- ing his head to the Sacrament holds his hands joined before the breast. 5. The Agnus having been said, the Priest bows his body moderately, and his hands being joined, he places the extremities of the longer fingers upon the corporal, and says the following prayers : Do mine Jcsn Christe, qui. OLORD Jesus Christ, who saidst unto thine Apos- tles, Peace I leave with you, my peace I give unto you ; Regard not my sins, but the faith of thy Church, and grant unto her that peace and unity which is according to thy will, who livest and reignest one God, world without end. Amen.** In Requiem Masses, the preceding prayer is not said, the two prayers which follow are always said, ' "Sergius I., who was chosen Pope in 687, ordained that during the Fraction of the Host the clergy and people should sing, Agnus Dei, etc. (Le Brun, in loc.) It was directed to be said by all the pre- reformation missals, and was retained in the 1st Prayer Book of Fd. VI. ' This prayer is found in the Hereford missal. Il6 CKREMONIES 01^ LOW MASS. Domine Jesii Christe, Fill. OLORD Jesus Christ, Son of the hving God, who according to the will of the Father, and by the co-operation of the Holy Ghost, hast by thy death given life unto the world ; Deliver me, by this thy most holy Body and Blood, from all mine iniquities, and from every evil ; and make me ever to cleave unto thy commandments ; and suffer me never to be sepa- rated from thee, who with the Father and the Holy Ghost, livest and reignest one God, world without end. Amen.^o Perceptio Corporis. LET not the partaking of thy Body, O Lord Jesus Christ, which I, though unworthy, do presume to receive, turn to me for judgment and condemnation ; but according to thy loving kindness let it be profitable to me for the receiving of protection and healing, both of body and soul, who with the Father, in the unity of the Holy Ghost, livest and reignest one God, world without end. Amen.^° 6. Then the Priest disjoining his hands and placing them upon the corporal, stands erect, and immediately genuflects. Then rising, he says : Panem ccelestem. I WILL receive the bread of heaven, and call upon the name of the Lord.^^ (a). Then he reverently takes from the paten, with the thumb and forefinger of the right hand, both parts of the host, and places them between the thumb and ^^ These two prayers are found as early as the Sacramentary of Saint Gregory (col. 383). The first is found in Sarum, Hereford, York, and Westminster; the second in York. ** Ps. cxvi. 12, adapted. CERKMONIES OF LOW MASS. 117 forefinger of the left hand in such a way that the host will appear unbroken. Then he takes the paten between the fore and middle finger of the right hand, and puts it between the fore and middle finger of the left hand, so that the host will be held over it. Holding the host and paten in this way between his breast and the chal- ice, and a little raised from the altar, he bows mod- erately, and strikes his breast thrice with the extremi- ties of the last three fingers of the right hand, saying each time : Domine non sum dignus. LORD, I am not worthy that thou shouldest come under my roof; but speak the word only, and my soul shall be healed. ^- Still bowing moderately, he places one part of the host on top of the other; then he takes both parts between the thumb and forefinger of the right hand ; and still holding the paten in his left hand, he signs himself with the host over the paten, saying : Corpus Domini. THE Body of our Lord Jesus Christ, which was given for me, preserve my body and soul unto everlasting life. Amen. ^ These words of Holy Scripture were very early associated with the reception of the Holy Communion. Origen in his Vth Homily on the Gospels, quoted by Card. Bona, says: " 'When thou receivest the holy food, and that incorruptible feast; when thou art refreshed with the bread and cup of life; and when thou eatest and drinkest the Body and Bljod of the Lord, then indeed the Lord enters beneath thy roof. And do thou thyself humbly imitate the centurion, and say: Lord, I am not worthy that thou shouldest come under my roof.' Chrysostom, like- wise, in his Homily on Saint Thomas, the Apostle, exhorting the faithful that they should draw near to the Lord with pure hearts, says: 'Let us say to our Redeemer, Lord, I am not worthy that thou shouldest come under the roof of our souls, but since thou desirest to be received by us, we come unto thee, trusting in thy mercy.' " (De Reb. Lit. in loc.) Il8 CKRKMONIICS OI' LOW MASS. Then, still standing/"' he places his arms lightly upon the altar, and moderately bending forward, reverently places both parts of the host upon his tongue. Then he places the paten upon the corporal, and rubs his forefingers and thumbs over it to remove any frag- ments. Holding his head erect, he joins both hands together (the thumbs and forefingers being joined), before his face, taking care that they do not touch the face, and remains for a short space in meditation on the most holy Sacrament. (b). Afterward he places the extremities of the last three fingers on the foot of the chalice, and removes the pall, in the manner before directed ; then placing both hands upon the corporal, he genuflects and rises, say- ing at the same time: Qiiid retribuam. WHAT reward shall I give unto the Lord for all the benefits that he hath done unto me? (Here he takes the chalice into his hands, that is, the knop with his right hand, and the foot zmth his left hand, in the manner before directed, saying:) I will receive the cup of salvation, and call upon the name of the Lord. I will call upon the Lord which is worthy to be praised ; so shall I be safe from mine enemies.^* Then, still standing, he reverently raises the chalice as high as the breast, and signing himself with it, says : Sanguis Domini. THE Blood of our Lord Jesus Christ, which was shed for me, preserve my body and soul unto everlasting life. Amen. 1' See Notes on the Mass, xi., p. 31. ^* Ps. cxvi., II, IS, and xviii. 2. CERKMONIKS OK I.OVV MASS. II9 Having said these words, he places the chalice to his lips and receives the sacred Blood with the particle which was placed in the chalice.'^ After he has com- municated hirnself, he carefully removes from the lip of the chalice with his own lips the sacred Blood which adheres to it. Then he replaces the chalice on the corporal, and placing the left hand on the foot of the chalice, covers it with the pall.^'' Afterwards, placing both hands upon the corporal, he genuflects and rises. 7. If a ciborium is used to hold the small hosts for the Communion of the people, so that there were no other hosts upon the paten but the large one, immedi- ately after the Priest has received the Body of the Lord and genuflected, he takes the paten between the fore and middle finger of the right hand, and care- fully examines the corporal, collecting the least frag- ments that may be upon it. Then taking the paten into his left hand, he rubs whatever particles may have been collected upon it, into the chalice, with the thumb and forefinger of the right hand, as directed on page 139. Then he places the paten upon the corporal at his left hand, and detaches any fragments from his thumbs and forefingers over the chalice. Afterwards, he proceeds as directed above, saying, "What reward shall I give," etc. 8. As soon as the Priest has received the sacred Blood, the server immediately rises, genuflects in the " The Priest should be careful to receive the particle when he com- municates himself with the Sacred Blood, so that it will not be in the chalice at the communion of the people. Cf. rubric in the Roman Pontifical at the Consecration of a Bishop: Consecrator corpus Domini sumpserit .... cum particula Hostim in coliccm missa. *• See second rubric in Order of Communion of 1548, and Merati, p. ii. tit. X. xxiii. 120 CEREMONIES OF LOW MASS. midst, and goes to the credence, where he replaces the sacring bell.^^ He then spreads the houselHng cloth'^ over the communion-rail, for the Communion of the people. But, if there are any of the clergy present to be communicated, before spreading this cloth, he takes another and smaller cloth,^^ and accompanied by another acolyte, goes up to the altar. They kneel on the foot-pace, or on the step below the foot-pace, the one at the Gospel side of the altar, and the other at the Epistle side, directly facing each other. In this posi- tion they hold the houselling cloth by the four corners with both hands, so that it will be spread out, and raised to about the lower part of the breast of the clerg}^man when he kneels to be communicated.^*^ 9. The Priest having received the Communion in both kinds himself, shall If proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, (if any be present) and, after that, to the People also in order, into their hands, all devoutly kneeling. And sufficient opportun- ity shall he given to those present to communicate. Im- mediately after he has received the sacred Blood and genuflected, as directed above, he takes the paten between the fore and middle finger of the left hand, so that the joined thumb and forefinger will rest on the paten, and the other fingers support it beneath. Or, if a ciborium is used, he moves it forward on the cor- poral, placing it before the chalice; he removes the " Bauldry, Manuale, p. i. cap. xvii, xl, xH. ^' This houselling cloth, according to Gavantus, is made of white linen the length of the communion rail, and about one yard wide. For ex- amples shewing its continuous use in the Church of England, see Hiernrgia Anglicana, 1902, pt. i., pp. 127-131. 1' The houselling cloth for the communion of the clergy is necessarily somewhat smaller than the one spread on the rail for the people. It ought to be at least as long as the altar, and about one-half yard wide. «• Merati, Nov. Ob., etc., t. i. pars. ii. tit. x. liii. CEREMONIES OF I.O\V MASS. 121 cover, placingf it on the altar beyond the corporal ; after which he genuflects ; then he takes the ciborium by the knop between the joined thumb and forefinger and the middle finger of the left hand. Then taking one of the small hosts between the thumb and fore- finger of the right hand, he holds it a little raised over the paten or ciborium (which he holds as high as his breast), so that the hand rests upon the rim of the paten or ciborium. He turns by his right towards the people, and stands directly before the midst of the altar, so that the Sacrament may be seen by the people.* Keeping his eyes fixed upon the host held in his hand, he says once privately : Bcce, Agnus Dei. BEHOLD, the Lamb of God ; behold him that tak- eth away the sins of the world. Then he says thrice privately: Domine non sum dignus. LORD, I am not worthy that thou shouldest come under my roof; but speak the word only and my soul shall be healed. The Communion of the Clergy. 10. As soon as the Priest turns towards the people, as directed above, the Bishop of the diocese, or the Bishop having jurisdiction in that place (if present to receive the Holy Communion), first approaches the altar. Having a stole over the usual choral habit worn * Our custom of the Celebrant turning to the people and shewing them the Sacrament before the Communion (necessitated by the rubric, "And sufficient opportunity," etc.) corresponds exactly in its character to the rite of the Sancta Sanctis in the Eastern liturgies, and affords a like opportunity for acts of praise and worship. 122 CKREMONUiS OF I.UW iMASS. by Bishops, he goes before the lowest step of the altar, where he genuflects, then he goes up and kneels before the houselling cloth, over which he holds his right hand supported by his left. The Celebrant delivers to him the Body of the Lord in the manner directed below at the Communion of the people. Afterwards, the Celebrant replaces the paten upon the corporal, removes the pall from the chalice and genuflects. Then taking the chalice, he administers it to the Bishop in the manner directed below. Then the Bishop rises, goes down below the lowest step of the altar, where he again genuflects in the midst, and then returns to his place. Then the other Bishops approach, one after the other, each wearing a stole. They go to the altar in the same way as the first, and receive Holy Com- munion after the same manner. Then having genu- flected before the lowest step of the altar, they return to their places.-^ II. The Priests are next communicated in order, the superior clergy approaching first. Each having a stole over his surplice, they go two by two before the lowest step of the altar, genuflect together, and go up and kneel before the houselling cloth. Having received the Holy Communion in both kinds, they rise, take a single step, the one towards the Gospel side, and the other towards the Epistle side, and then turn (the one at the Gospel side by his right hand, and the other by his left, so as not to turn their backs on the Sacrament), and go down below the lowest step of the altar, where they again genuflect together, and then return to their places. The Deacons are communicated next. They each ** De Herdt, Praxis Pontificalis, t. iii. lib. ii. 25, 26. CEREMONIKS OF LOW MASS. 1^3 wear a stole over the left shoulder, and approach the altar two by two in the same manner as the Priests. 12. Then the server folds the houselling cloth used for the Communion of the clergy, and replaces it upon the credence. He next spreads the houselling cloth over the rail for the Communion of the people, observ- ing to genuflect each time he passes before the midst. If he receives the Holy Communion, he genuflects before the lowest step, and then goes up and kneels on the foot-pace, or on the step below the foot-pace, a little towards the Epistle side. Having been communi- cated, he genuflects again below the lowest step, and then goes and kneels on the steps of the altar at the Epistle side, so that his face wmII be turned towards the Gospel side of the sanctuary, and his left side be turned toward the people. If there is another acolyte he kneels on the Gospel side facing south. -- The Communion of the People. 13. (a) The clergy and acolytes having been com- municated, the Priest next proceeds to administer the Holy Communion to the Religious men and women,-^ if any be present. They are communicated at the rail, but before and apart from the laity. Deaconesses of the present day not being imder vows are not com- municated by themselves, but among the rest of the laity. Holding one of the small hosts over the paten or ciborium, which he holds as high as his breast, the Priest turns by his right, descends the steps of the altar, and then goes over to the end of the com- *^ Merati, p. ii. tit. x, xxiv. •• See Bona De Reb. Lit., in loc. ; also Duchesne, Origines, p. 62. 124 CEREMONIES OE LOW MASS. munion-rail at the Epistle side of the sanctuary, hold- ing the Sacrament before his breast in the manner directed above. ^And when he delivereth the Bread, he shall say, as he makes the sign of the cross with the host over the paten or ciborium : Corpus Domini. THE Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlast- ing life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving. The Priest places the host in the palm of the right hand of each communicant, and not in their fingers. The hand ought to be bare, and to be supported by the left.* And the people ought to be instructed to receive the host with their lips directly from their right hand, and not to carry it to their mouth with the fingers of the left hand, and also carefully to receive the smallest fragments which may adhere to the hand. The Priest is not required by the rubric, as it stands in our American Prayer Book, to say the whole sentence of administration to each communi- cant.f It will suffice, if he says the words "The Body . . . everlasting life" as he delivers the Sacrament to each one, and then to say once, at the end of each railful, "Take and eat," etc. (h) Having communicated the people with the Body of the Lord, holding the thumb and forefinger of the right hand over the paten or ciborium, he goes up to the midst of the altar. If the paten is used to hold the * S. Cyril, Catech. Mystag. v. 21. t The English rubric reads: "And when he delivereth the Bread to anyone, he shall say." CEREMONIES OF I.OW MASS. 12$ small hosts, he replaces it upon the corporal; but if a ciborium is used to hold the small hosts, lie covers it with its proper cover and moves it to its place on the corporal behind the chalice, then he removes the pall from the chalice, placing it in the usual place. Then placing both hands upon the corporal, he genuflects and rises. He rubs his thumbs and forefingers over the mouth of the chalice to remove any fragments. Then he takes the chalice by the knop with his right hand, and the foot with his left hand (still keeping the thumb and fore- finger of each hand joined together), and raising it as high as the breast, he turns by his right towards the people, and descends to below the lowest step, and then goes to the end of the communion-rail at the Epistle side of the Sanctuary, where he began to administer the Sacrament of the Body. T|And the Min- ister who delivereth the cup shall say, as he makes the sign of the cross perpendicularly with the chalice before his breast : Sanguis Domini. THE Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlast- ing life. Drink this in remembrance that Christ's Blood was shed for thee, and be thankful. When the chalice is very full, the greatest care must be taken in making the sign of the cross that the sacred Blood is not spilt.-^ The Priest will communicate each person from the same part of the lip of the chalice from which he himself received the sacred Blood. And the people ought to be instructed to guide the ^ In such case it is better to omit the making of the sign of the cross altogether. 126 CEREMONIICS OF LOW MASS. chalice to their lips by taking hold of the foot with the right hand ; the Priest all the while retaining his hold of it in order to guard against the possibility of any accident. They ought also to be warned not to wipe their mouth with a handkerchief or with the hand after receiving the chalice. The remark which has been already made with regard to the mode of saying the words of administration of the Sacrament of the Body of Christ applies here also : It will suffice to say to each communicant, "The Blood . . . everlasting life," and at the end of each railful to say once, "Drink this," etc. After each railful, the Celebrant will return to the midst of the altar, cleanse the lip of the chalice with his own lips, replace it upon the corporal, and cover it with the pall ; if a ciborium is used, he moves it for- ward on the corporal, uncovers it, and then genuflects. Then taking the paten or ciborium, he proceeds as before, beginning each time at the Epistle side to administer each species. 14. If there is a Deacon or another Priest present to administer the chalice, he is vested in surplice and stole ; and as soon as the Celebrant has communicated himself with the sacred Blood, he approaches before the lowest step and genuflects, and then goes up to the right of the Celebrant when he again genuflects. Then standing erect he receives the chalice from the Cele- brant, taking it by the knop with his right hand, and the foot with his left hand, and turns by his left with the Celebrant towards the people. Holding the chalice as high as his breast, he descends with the Celebrant to below the lowest step, and then goes to the end of the rail at the Epistle side of the sanctuary, where CEREMONIES OF LOW MASS. I27 he begins to administer the chalice in the manner directed above. If it be found necessary to remove from the outside of the chahce the drops of the sacred species which may have collected there, he returns to the midst of the altar and gives the chalice to the Celebrant, who removes the sacred Blood from the bowl of the chaKce with his lips. All having been communicated, he returns to the altar, gives back the chalice to the Celebrant, genuflects on the foot-pace, goes down to below the lowest step, where he again genuflects, and then returns to his place. -^ 15. If If the consecrated Bread or Wine be spent before all have communicated, the Priest is to consecrate more, according to the Form before prescribed; beginning at — All glory be to thee, Almighty God— and ending with these words— partakers of his most blessed Body and Blood. 2* (i) Every possible care ought to be taken that the contingency, provided for by this rubric, does not occur ; for it is most undesirable that there ever should be two acts of consecration in one and the same office of the Mass. Accordingly when the Celebrant perceives that the species of bread is beginning to fail, he ought to break each of the remaining hosts into two or even more pieces. And if there is danger of the species of wine failing, he ought to allow each communicant only the smallest sip from the chalice. In this way he will be able almost always to avoid consecrating a second time. ^ We have no explicit precedent to follow with regard to the cere- monial details to be observed in administerinR the chalice; no reference, therefore, can be given to authorities for the directions here given. They are based, however, upon general ritual principles. ** See Notes on the Mass, xii, p. 34. 128 CEREMONIES OI^ LOW MASS. If, however, from any cause, the species of bread or wine should be spent before all who present them- selves have been communicated, the Priest shall consecrate more, not only of the species which has failed, but of both species, as required by the rubric, and in accordance with the divine institution. (2) If the species of bread fail, and not the species of wine, the Priest places the chalice with the sacred Blood upon the corporal on the part towards the Gospel side. He places upon the paten the required number of small hosts, making the oblation mentally.-^ He then takes another chalice, and puts into it a small quantity of wine mingled with water, and sets it upon the corporal, offering it also mentally. After which he proceeds to consecrate both in a low voice, "beginning at — All glory be to thee. Almighty God, — and ending with these words — partakers of his most blessed Body and Blood." He then communicates himself with both the species he has just consecrated, and when he communicates himself with the chalice, he receives all the sacred Blood which is in it ; after which he covers it with a pall and leaves it on the corporal. He then proceeds to communicate the rest of the people with the hosts just consecrated, and with the species of wine previously consecrated. But if there is but one chalice, the Priest before making the oblation of the bread, receives all the sacred Blood, draining the chalice, but making no ablu- tion, and observing not to wipe it with the purificator.^® Then having made the oblation of the bread as above, he pours into the chalice a sufficient quantity of wine ^ Gavantus, pars. iii. tit. iii. 4, 5. -' So, upon Christmas when three Masses are said in immediate succes- sion, no ablution of the chalice is made until after the third Mass. CEREMONIES OF LOW MASS. I29 to communicate the rest of the people, mingling it with a Httle water, after which he offers it mentally, and proceeds with the consecration. Then having com- municated himself, he communicates the rest of the people with both the species just consecrated. (3) If the species of wine fail, and not the species of bread, he takes the consecrated hosts from the paten (if it, and not a ciborium is used to hold them), and places them upon the corporal at his left. Then having drained the chalice, but without making any ablution of it, he takes one small bread and offers it upon the paten, which he places upon the corporal. He then pours into the chalice a sufficient quantity of wine mingled with a little water, and sets it upon the corporal. He consecrates both species as directed above, after which he communicates himself with the one host thus consecrated, and with the species of wine. Then (if a ciborium be not used) he places upon the paten the hosts consecrated before, and proceeds to communicate the people. CHAPTER Vn. The Thanksgiving and the Conclusion of the Mass. I. The time occupied by the Priest in saying privately, "Behold the Lamb of God," etc., and "Lord I am not worthy," etc., as he stands turned towards the people (which corresponds, as has been said, to the rite of the Sancta Sanctis), will give sufficient opportunity for those present who desire to be communicated to 130 CEREMONIES OF LOW MASS. draw near. If then, having said these words, no one approaches to receive the Holy Communion, the Priest turns again to the altar by his right, replaces the paten upon the corporal, uncovers the chalice, and genuflects. Then he places the paten with the hosts on the chalice, covers both with the "fair linen cloth," i. e., pall, over which he spreads the silk veil, and again genuflects. Then, standing erect, he begins the Lord's Prayer, as directed below. 2. H When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth. ^ This rubric is observed in the following way : The Priest first cleanses the lips of the chalice with his own lips, and then places it upon the corporal in front of the covered ciborium. He then places upon the chalice the paten with whatever hosts may be upon it, "cov- ering the same with a fair linen cloth," i. e., the pall. He then spreads over the pall the silk veil, arranging it as at the beginning of the service. Then placing both hands upon the corporal he genuflects. And the server having genuflected in the midst immediately after the Communion of the people, kneels on the low- est step at the Epistle side. The Priest, standing erect, extends his hands before the breast, the thumbs and forefingers being still joined together. 3. If Then shall the Minister say the Lord's Prayer, the people repeating after him every petition. OUR Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done on earth, As it is in heaven. Give us this day our daily * See Notes on the Mass, xiii, p. 37. CEREMONIES OF LOW MASS. I3I bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into tempta- tion ; But deliver us from evil : For thine is the kingdom, and the power, and the glory, for ever and ever. Amen.^ H After shall be said as foUoweth, the I'ricst bowing his head to the Sacrament as he says : "Thy Son our Saviour. Jesus Christ," and bowing his head and join- ing his hands at the end as he says, "through Jesus Christ our Lord." ALMIGHTY and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spirit- ual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of thy favour and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of the most precious death; and passion of thy dear Son. And we most humbly beseech thee, heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen. 4. Then shall be said or sung, all standing,-^ Gloria in excelsis; or some proper Hymn from the Selection. If the Gloria in excelsis is said, the Priest, extending his hands and raising them as high as the shoulders, says : "Glory be to God on high ;" as he says "God," 2 In the English Cook here follows a prayer which in the American Book forms the latter part of the Canon. 3 See Notes on the Mass, xiv, p. 40. 132 CEREMONIES OF LOW MASS. he joins his hands before the breast and bows his head to the Sacrament. Holding his head erect, and keeping his hands joined and his eyes fixed upon the Sacra- ment, he continues to the end. As he says, "we wor- ship thee," "we give thanks to thee," "Jesus Christ," "receive our prayer," and "O, Christ," he bows his head profoundly to the Sacrament. When he says, "with the Holy Ghost," he places the left hand a little below the breast and with the right hand makes the sign of the cross from the forehead to the breast, ending at the words "in the glory of God the Father ;"* and as he says "Amen," he joins his hands before the breast. Gloria in excelsis. GLORY be to God on liigh, and on earth peace, good will towards men. "We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, Lord God, heavenly King, God the Father Almighty. Lord, the only-begotten Son, Jesus Christ; Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy ; thou only art the Lord ; thou only, Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. Gloria in excelsis is omitted in Advent, and from Septuagesima until Easter, except upon feasts occur- * The English and Roman missals. Cf. Frere, The Use of Sarum, ii, p. 21. CEREMONIES OF LOW MASS. 1 33 ring within these seasons, and except upon Maundy Thursday and Easter-Even. It is also omitted in Requiem Masses, and on all ferias out of Paschal-tide, also on the Rogations in Paschal-tide.'^ When it is omitted, the Priest, standing with hands joined, says in its place some proper hymn, as required by the rubric ; one or two verses will suffice. 5. Towards the end of Gloria in cxcelsis, or other hymn, the server genuflects in the midst before the lowest step, takes the open book, genuflects in the midst on the step below the foot-pace, and then goes by this same step to the Epistle side of the altar where he places the book. He genuflects again in the midst before the lowest step, and goes and kneels at the Gospel side. The Priest having genuflected to the Sacrament, goes to the book, where he says, "Let us pray," and the Post-Communion prayers,® one or more, observing the same directions, as to the extension of the hands, and bowing of the head, as were given for the Collect. Afterward he closes the book* with his right hand, so that the open part will be turned toward the chalice, and moves the book rest with the book a little back, so that the fore part of the altar at the Epistle side will be unoccupied at the ablutions. Then, with hands joined, he turns by his left, goes to the midst, and having genuflected, kisses the altar. 6. If Then the Priest (the Bishop if he he present) shall let them depart with this Blessing, which he pro- nounces after this manner : joining his hands before the B ihid. • See Notes on the Mass, xv, p. 42. * But if the book is to be used for the last Gospel, the Priest leaves it open after the Post-Communion to indicate to the Server that, after the ablutions, he is to carry it to the Gospel corner. 134 CEREMONIES OF I,0\V MASS. breast, he turns by his right towards the j^coplc, moving a Httle towards the Gospel side, so that he may not turn his back upon the Sacrament, and says : THE peace of God wMch passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ, our Lord: (Placing the left hand a little below the breast, so the palm zvill be fumed directly up, he blesses the people zvith his right hand, making the sign of the cross once, at the same time saying:) And the Blessing of God Almighty, the Father, the ►J^ Son, and the Holy Ghost, be amongst you and remain with you always. Amen. ' Then the Priest turns by his left to the midst of the • The Benediction in our Mass is composed of two sentences, the one beginning with "The peace" (Pax), and the other with "The blessing" (Benedictio). It has been thought by some that the first sentence is the liturgical Pax misplaced, and that only the second sentence is the Blessing proper. Accordingly, it has been suggested that the words, "The peace of God which," etc., should not be made use of out of Mass when a blessing is given, and in the Mass they should be said by the Priest facing the altar. But this theory is at once disproved by the fact that the Order of Communion of 1548 and the Prayer Book of 1549, both prescribe the saying of "The peace of God which," etc., although the Pax Domini had previously been said in its proper place. Moreover ovir present rubric distinctly recognizes the first sentence as an integral part of the Benediction: "this blessing, The peace of God which," etc. As a matter of fact our Benediction is simply a translation of a by no means uncommon Latin form, not found indeed in any Mass, but occurring in the other offices; for example, in the Churching Office of the Rituale Romanum: "Pax et benecfictio Dei omnipotentis, Patris, et Filii, et Spiritus Sancti, descendat super te, et maneat semper. Amen." Other examples will be found in the Orders printed by Martene. This form has been enlarged by inserting Philip, iv., 7, after the first word. In the Order of Commvtnion and in the first Prayer Book, the rubric expressly directed that the Priest was to give the blessing "turning him to the people." Precisely the same direction is given in the Dominican missal: "Ad populum conversus det benedictionem." It is also to be observed that the rubric requires the Blessing to be pronounced at the end of every Mass, so that it can never be omitted, not even at Requiems. There is no ritual incongruity whatever in pronouncing the Blessing at the end of a Mass for the dead, nor is it wanting ritual precedent. "In the diocese of Clermont the Blessing was given at all the Masses alike, and in the old missals there was a proper blessing for the dead." "In a Roman missal printed at Venice in 1563, this Blessing is in the following words: 'In Mass for the dead let him bless the people, saying: God who is the life of the quick and the resurrection of the dead, bless you forever and ever.' " CLe Brun, Explication, etc., in loc.) CEREMONIES OF LOW MASS. 135 altar, and placing both hands upon the corporal, genu- flects and rises. As soon as the Priest has pronounced the Blessing, the server rises and genuflects in the midst. Then he folds up the houselling cloth, after which he goes to the credence and takes the wine cruet in his right hand, and the water cruet with his left hand. He genuflects on the step below the foot-pace at the Epistle side, if the Priest has not yet consumed the Sacrament, and then rising he waits until the Priest is ready to receive wine for the purification. The Priest having genuflected as directed above, takes hold of the back part of the silk veil with both hands, and removes it from the chalice; laying it on the altar at the Gospel side, the Epistle side being occupied by the book. Pie then places his left hand on the foot of the chalice and removes the pall, or "fair linen cloth," and then plac- ing both hands upon the corporal, he genuflects and rises. 7. H And if any of the consecrated Bread and Wine remain after the Communion, it shall not be carried out of the Church ; but the Minister and other Communicants shall, immediately after the Blessing, reverently eat and drink the same.^ Standing erect, he takes the paten between the fore and middle finger of the left hand and reverently consumes all the hosts which remain upon it. Then taking the paten between the fore and middle finger of the right hand, and holding it inclined, he passes it * For proof that this rubric was not intended to prohibit Reserva- tion, but was directed against the Puritan profanation of the Sacrament, the reader is referred to Mr. Kempe's Reservation of the Blessed Sacra- ment, pp. 8-12, for abundant evidence. 136 CEREMONIES OF I.OW MASS. gently several times from right to left over the sur- face of the corporal to collect any fragments of the sacred species that may be upon it, at the same time slightly raising the corporal with the left hand. Then holding the paten over the chalice, he takes it between the fore and middle finger of the left hand, as near as possible to the place where he held it with his right hand ; and with the thumb and forefinger of his right hand he rubs the paten from top to bottom, causing the sacred fragments to fall into the chalice. Then resting the left hand, in which is the paten, upon the corporal, he detaches any fragments from the thumb and fore-finger of his right hand over the chalice. He then takes the chalice by the knop, between the fore- finger joined to the thumb and the last three fingers of the right hand, and holding the paten under his chin with his left hand, he reverently drinks the sacred Blood with every particle, receiving it from the same part of the chalice from which he made his Commun- ion, and from which he communicated the people. He then rests the chalice upon the corporal for an instant, placing his left hand, in which he holds the paten, also upon the corporal. 8. Then without moving from the midst, he holds out the chalice to the server to receive wine for the purification, saying privately: Quod ore sumpsimns. GRANT, O Lord, that what we have received with our lips, we may keep with a pure heart, so that by the gift vouchsafed in this present life, there may be given unto us everlasting life.^ * "This prayer is very ancient, since it is found, at least in substance, in the Mass of Illyricus, in the Gothic missal before the time of CEREMONIES OF LOW MASS. 1 37 The server having poured wine into the chalice, returns to the step below the foot-pace at the Epistle side. The Priest moves the wine gently about in the chalice, and then drinks it from the same part of the chalice as before, at the same time holding the paten under the chin as directed above. He then puts the chalice and paten on the corporal, so that the chalice will be in the middle and the paten towards the Gospel side ; straightway taking the chalice about the bowl with the last three fingers of each hand, and holding his thumbs and forefingers over the bowl, he bows slightly to the cross, and carries the chalice to the Epistle side of the altar, where he holds it so that the server may pour a small quantity of wine and water over his thumbs and forefingers. As the server pours the wine and water, the Priest washes his fingers by rubbing them against each other. Then he places the chalice on the altar, between the corporal and the purificator, and keeping the thumb and forefinger of the left hand over the mouth of the chalice, he takes the purificator with his right hand and places it upon the fingers of the left hand ; then as he wipes his thumbs and fore- fingers dry, he says privately: Corpus tutmi. LET thy Body, O Lord, which I have taken, and thy Blood which I have drunk, cleave unto my soul ; and grant that no spot of sin may remain in me, whom this pure and holy Sacrament hath Charlemagne, in the iv Roman Order, and in many other monuments of antiquity." (Romsee, Sensus Litteralis, etc., in loc.) The prayer following, beginning: "L,et thy body," etc., belongs to about the same period. The former of these two prayers is prescribed by all the English Uses, the second is found in the Hereford missal. 138 CEREMONIES OF I,OW MASS. refreshed, who hvest and reignest, world without end. Amen. He places the purificator with his left hand on the altar, between the chalice and the corporal, joins his hands before the breast and returns to the midst, where he bows slightly to the cross. He takes the purificator between the thumb and forefinger of the left hand, so that it will hang over the back of the hand, and with the right hand he takes the chalice, and receives the ablution from the same part of the chalice as he received the purification of wine, at the same time holding the purificator under his chin. Then he places the chalice on the corporal, and wipes his lips with the purificator. Afterward he takes the chalice by the knop with his left hand, and wipes the outside of the bowl and then the inside with the purificator. Having wiped the chalice dry he places it on the middle of the corporal, and extends the purificator over the mouth of the bowl ; next he takes the paten with his left hand and places it on the chalice on top of the purificator; then with his right hand he takes the pall and places it on the paten. Then, resting the left hand on the altar beyond the corporal, he takes the chalice with his right hand and moves it ofif the corporal towards the Epistle side. He then folds the corporal with both hands in the following order : ( i ) He folds the fore part over the middle; (2) the back part over the fore part; (3) then the part towards his right hand over the middle part; (4) and lastly, the part towards his left hand over all. Having folded the corporal, he takes the burse with his left hand, puts the corporal into it and lays it on the middle of the altar. Then he covers the chalice with the veil, on CEREMONIKS OF LOW MASS. I39 which he places the burse, and taking it by the knop with his left hand, the right hand being placed on the burse, he sets it in the middle of the altar, and adjusts the veil in front as at the beginning of the service.^" 9. If a ciborium was used to hold the hosts for the people, the Priest ought to have cleansed the paten immediately before he communicated himself with the sacred Blood, and then placed it on the corporal on the part towards the Gospel side, as directed on page 118. In which case, the Priest having pronounced the Blessing and genuflected, brings the ciborium forward on the corporal with his right hand, uncovers it, placing the cover beyond the corporal, removes the pall from the chalice, and then genuflects. Then tak- ing the ciborium by the knop between the forefinger and the last three fingers of the left hand, he reverently consumes the small hosts remaining in it. Then hold- ing it inclined over the chalice, he causes the small fragments to fall from the ciborium into the chalice with the thumb and forefinger of the right hand. He replaces the ciborium vipon the corporal at his right, the other part of the corporal at his left being occupied by the paten. He then takes the chalice and consumes the sacred Blood in the manner directed above. He places the chalice on the middle of the corporal, takes the ciborium into his right hand, the thumb and fore- finger being joined, and holds it out to the server to receive the purification of wine. He moves it gently about in the ciborium to detach the smallest fragments, and then pours it into the chalice. Replacing the cibor- ium upon the corporal at his right, he takes the paten 1" The directions here given for the ablution of the chalice are accord- ing to Merati. 140 CEREMONIES OF EOW MASS. into his left hand, and with the right hand he takes the chaHce, and drinks the purification of wine in the same manner as was directed before. Taking the ciborium by the bowl with the last three fingers of each hand, and holding his thumbs and forefingers over the bowl, he bows to the cross, and carries the ciborium to the Epistle side of the altar, where he receives from the server the ablution of wine and water. He then places the ciborium on the altar, between the corporal and the purificator; and keeping the thumbs and forefingers of both hands dry, saying : "Let thy body," etc. He places the purificator with his left hand on the altar between the ciborium and the corporal, returns to the midst of the altar, and bows to the cross. He takes the purificator between the thumb and forefinger of the left hand, and with the right hand he takes the ciborium, and pours the ablu- tion into the chalice. He then sets down the ciborium on the corporal at his right, and taking the chalice by the knop, drinks the ablution, at the same time holding the purificator under his chin. Having wiped his lips with the purificator, he wipes the chalice dry, as directed before. Afterward he carefully dries the ciborium, and having covered it, places it on the altar beyond the corporal. He then extends the purificator over the chalice, and proceeds as directed above.^^ The server having poured the wine and water over the Priest's fingers, bows to the Priest, and replaces the cruets on the credence. Then having bowed or genuflected in the midst below the lowest step, he goes up to the Gospel side, where, *' Romsee, Praxis, etc., p. u. art. xiii, viii. De Herdt, Sacra Liturgict Praxis, t. i. p. ii. 282. CEREMONIES (D^ LOW MASS. I4I Standing on the step below the foot-pace, he awaits the approach of the Priest. But if for the last Gospel is to be read a Gospel other than In prin- cipio, the server carries the book to the Gospel side, placing it in the same position as it was for the first Gospel. 10. The Priest having veiled the chalice bows his head profoundly before the midst of the altar; and with his hands joined, and the extremities of the fingers placed upon it, he says privately : Placeat tibi. LET this my bounden duty and service be pleasing unto thee, O holy Trinity : and grant that this sacrifice, which I, though unworthy, have offered up before thy divine Majesty, may be acceptable unto thee, and may through thy mercy obtain thy gracious favour for myself, and for all for whom I have offered it. Amen.^- 11. Then extending his hands upon the altar, he kisses it in the midst. Joining his hands before the breast, he turns by his left and goes to the Gospel side, where standing turned obliquely, and with hands joined, he says to the server: "The Lord be with you." R. "And with thy spirit." Then placing his left hand on the altar, he makes the sign of the cross on the altar with the thumb of the right hand (or, if the book is used, he signs the beginning of the Gospel, as at the first Gospel), and then placing the left hand a little below the breast, he makes the sign of the cross 13 "This prayer is found in a great number of Sacramentaries after the end of the ninth century" (L,e Brun), and it was directed to be said by all the English missals. 142 CEREMONIES OI' I.OW MASS. with his right thumb on the forehead, mouth and breast, saying: "The Holy Gospel is written in the first chapter of Saint John, beginning at the first verse;" he then joins his hands before the breast. The server makes the signs of the cross in like manner with the Priest ; and having answered "Glory be to thee, O Lord," goes and stands at the Epistle side, with his face turned to the book. Then the Priest recites the Gospel. At the words : "And the Word was made flesh," placing his hands on the altar, he genuflects towards the Gospel corner; the server also genuflects. The Gospel. St. John i. i. In principio.^^ IN the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him ; and without him was not anything made that was made. In him was life, and the life was the light of men. And the light shineth in darkness, and the dark- ness comprehended it not. There was a man sent from God, whose name was John. The same came for a wit- ness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on *' See Notes on the Mass, xvi, p. 43. CKRKMONIES OF LOW MASS. I43 his Name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (Here he genuflects.) And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the Only-begotten of the Father), full of grace and truth. R. Thanks be to God. The last Gospel for Christmas is the first Gospel for the Epiphany, in which the Priest genuflects at the words, "fell down and worshipped him." On Palm Sunday, at all the Masses which precede the Blessing of the Palms, for the last Gospel is read the first Gos- pel of Advent Sunday, as far as the words, "Blessed is he that cometh in the name of the Lord," and including them. When a Saint's day is kept on a Sunday, com- memoration is made of the Sunday by saying its Col- lect, after the Collect of the day, and by reading the Gospel of the Sunday for the last Gospel. When the Priest has finished the Gospel, he does not kiss the book nor the altar, nor does he say, "By the Gospel words," etc., but closes the book (if it was used) with his right hand ; the server at the same time saying : "Thanks be to God." Then the server having bowed in the midst before the lowest step, takes the book (if it was moved to the Gos- pel side), and, passing by the steps below the foot-pace, places it at the Epistle side of the altar, observing to bow or genuflect as he passes before the midst. The server then takes the Priest's biretta, and stands at the Epistle side below the lowest step. 12. At the end of the Gospel, the Priest, with hands joined, turns by his right and goes to the midst, where 144 CEREMONIES OJf LOW MASS. he bows his head to the cross. Then he turns the chaHce so that the back part will look towards him- self, folds part of the veil over the burse, and then takes the chalice by the knop with his left hand, plac- ing his right hand on the burse. He turns by his right, taking a step backward towards the Gospel side, so that he may not turn his back on the cross, and goes down below the lowest step of the altar. He faces the midst and with the server bows his head profoundly to the cross ; or if the Sacrament be in the tabernacle they both genuflect together. Then, standing erect, he takes the biretta from the server, and covers his head. Then, preceded by the server, he returns to the sacristy the same way by which he came, saying privately the antiphon : "Let us sing the song," and the canticle Benedicite. In the sacristy he bows to the cross, and places the chalice upon the table. He may then say standing a short prayer with the server. Afterwards he proceeds to unvest in reverse order, kissing the cross on the stole, maniple, and amice, as he did when vesting. Then, having washed his hands, he goes to make his thanksgiving, saying the Gratiarum Actio or other office. CHAPTER Vni. Of the: PURII^ICATION AND AbLUTION O? THE Chalice when a Priest Celebrates more than once on the same day. I. If it is necessary for the Priest to celebrate the holy Sacrifice more than once on the same day, he does not C^ilMdNlKS OF LOW MASS. 1 45 receive the ablution at any of the Masses until the last.^ Immediately after the Blessing in the Masses which precede the last Mass, the Priest consumes the sacred species, carefully draining the chalice, and removing from the rim with his lips any of the sacred Blood which may adhere to it, but not wiping it or his lips with the purificator. He then places the chalice upon the corporal, covers it with the paten, upon which he places the pall, and over all the silk veil, saying: "Grant, O Lord," etc. Then with hands joined before the breast, the thumbs and forefingers being kept to- gether, he bows to the cross, and goes to the Epistle side, where holding his thumbs and forefingers over a vase, placed beforehand upon the altar, he has wine and water poured over them by the server. He dries his fingers with the purificator, saying: "Let thy Body," etc. He then moves the vase with the ablution to the back part of the altar near to the corporal, and covers it with a pall ; or with its proper cover. Then leaving the purificator at the Epistle side, he returns to the midst, and proceeds with the ser- vice, saying: "Let this my bounden duty," etc. N. B. No genuflection or other act of reverence is made towards the chalice; for, although no ablution of it has yet been made, the Sacrament is not regarded as being morally present. If some time intervenes before the next Mass, the chalice is left on the altar with the corporal underneath it, or it is taken to the sacristy and set upon a corporal in some becoming place. But if the next Mass is to follow immediately, the Priest having read the last Gospel, returns to the midst, bows to the cross, and * Lyndwood, Provinciate, lib. iii. tit. 23. 10 146 CEREMONIES Of LOW MASS. then goes over to the Epistle side, where he opens the book and sets the markers; after which he returns to the midst, bows to the cross, and then going down to below the lowest step; he bows profoundly, or genu- flects if the Sacrament be reserved in the tabernacle. After which, he begins the Mass, saying, "In the name," etc. At the Offertory of the second Mass, and of all the Masses after the first, the Priest receives from the server a large host as well as a sufficient num- ber of small ones. And when he pours the wine and water into the chalice, he will hold it on the corporal, or if he goes to the Epistle side, he will hold it over the altar, not, however, allowing it to rest on the altar, and he will carefully observe not to wipe the chalice with the purificator either before or after the mingling of the wine and water. At the last Mass, after the Priest has consumed the sacred Blood, he holds out the chalice to the server to receive the purification of wine, which he drinks. He then pours into the chalice the ablutions of the previous Masses, and drinks them also. After which, he receives over his fingers the usual ablution of wine and water, and having drunk it, he wipes the chalice and the vase in which were the ablutions. He then proceeds after the usual manner.^ 2. If the Masses, which are said by the same Priest on the same day, are said in different churches, then at all the Masses before the last, the Priest having re- ceived the sacred Blood, cleanses the rim of the chalice with his lips, and places it upon the corporal, covering it with the pall. After which with hands joined, he says: "Grant, O Lord," etc. Then he washes his • Merati, Novoe Observationes, etc., p. iv. tit. iii. vii. xi. CEREMONIES OF LOW MASS. 147 fingers in the manner directed above, and wipes them, saying: "Let thy body," etc. He returns to the midst, and having removed the pall, he places upon the chalice the paten, the pall, and the silk veil ; after which he says the prayer, "Let this my bounden duty," etc., and the last Gospel. Then he returns to the midst, unveils the chalice and drinks whatever drops of the sacred species may have collected at the bottom of the chalice. Then the Priest holds out the chalice to the server to receive some water, which he moves about the chalice, and then pours it into the vase used to hold the pre- vious ablution. He then wipes the chalice dry and proceeds after the usual manner. After the Mass if there is no one fasting who can receive the ablution which is in the vase, the Priest puts it carefully away in some safe place until the mor- row when he can receive it himself; or he absorbs it with cotton or linen which he carefully burns ; or, he may pour it down the piscina.^ The vase used to hold the ablutions may be a chalice, or any other decent vessel kept specially for this pur- pose. CHAPTER IX. O? Low Mass for the Dead.* When Mass is celebrated at a funeral, it should be preceded by the Burial Office to the end of the Lesson. It may be noted here that the Lesson ought to be read without title and without the conclusion, "Here * De Herdt, Sacra Liturgite Praxis, t i. pars ii., 285. ^ Cf. the rubrics in the English and Roman missals, also those in the Sartun and York Manuale. 148 CEREMONIES OF LOW MASS. endeth," etc. The same rule is observed with regard to the Lessons in the Office of the Dead ; they are not announced, and at the end the reader does not say, "But thou, O Lord, have mercy upon us."- Requiem Masses ought not to be said on Sundays or other feasts of obHgation ; nor within the octave of Easter or of Pentecost; nor on the vigil of Christmas or of Pentecost ; nor on the octave day of the Epiphany ; nor on Ash Wednesday ; nor throughout Holy Week. The ceremonies of a Low Mass for the dead are the same as those of an ordinary Mass, with the following exceptions : 1. All the vestments are black; white vestments ought never to be used.^ The colour of the veil of the tabernacle is violet. 2. All flowers are removed from the altar and all festal decorations. 3. The psalm Judica me is omitted ; the Priest saying "In the name," etc., and then the antiphon, "I will go," etc. ; and after the response, "Even unto the God," etc., he immediately adds, "Our help," etc. 4. The sign of the cross is not made by the Priest upon himself before the Lord's Prayer at the beginning of the Mass ; but instead thereof, he makes with his right hand the sign of the cross over the book. 5. Before the Gospel, the Priest does not say, "Let thy blessing," etc., nor "The Lord be in my heart," etc. ; but the prayer, "Cleanse my heart," etc., alone is said. 6. At the end of the Gospel, the book is not kissed, ' See the rubrics of the Sarum and Roman Breviaries. • In the case of baptised children dying before the use of reason, the Paris missal provided a Mass. This Mass, however, was not a Requiem, but was one of thanksgiving. Hence the vestments were white, and no prayers were said for the soul, it being already in heaven. CEREMONIES OF LOW MASS. I49 nor are the words, "By the Gospel words," etc., said; but, "Praise be to thee, O Christ," is said as usual. 7. The Creed is omitted, 8. The sign of the cross is not made over the water when the Priest says the prayer, "O God, who didst wonderfully," etc. 9. The Gloria is not said at the end of the psalm Lavabo, nor is "Rest eternal," etc., said in its place. 10. The prayer, "O Lord Jesus Christ, who saidst," etc., is not said ; the two prayers which follow are said. 11. In the Agnus Dei, the Priest omits the striking of his breast, and also the words, "have mercy upon us," and "grant us thy peace." In place of these words, he says, "grant them rest," and, "grant them rest ever- lasting." 12. The Gloria in excchis is omitted, one or two verses of some appropriate hymn being said in its place. 13. No sermon is preached in the Mass, but one may be delivered immediately after the Mass and before the Absolution, CHAPTER X. Of a Low Mass Celebrated by a Bishop.* The ceremonies of a Low Mass said by a Bishop are the same as those of a Mass celebrated by a Priest, with the following exceptions : I, If it be a feast day four candles ought to be lighted, otherwise two will suffice. 1 For all that follows in this and the next chapters, see the Cere- fnoniale Bpiscoporum ; Bauldry, Manuale Sac. Cceri, pars quin. ; Le Vavasseur, Les Fonctions Pontificates; De Herdt, Praxis Pontidcalis, Catalan!, Com. Cer. Epis.; Gavantus, Manuale Epis. 150 CEREMONIES OF EOW MASS. 2. On the credence ought to be placed the chalice made ready and veiled ; also an ewer with water, a basin, and a towel upon a salver. 3. One or two chaplains in surplices ought to assist the Bishop in vesting, and serve him at the Mass. 4. The Bishop washes his hands before he vests. 5. He may vest at the altar, in which case the vest- ments ought to be placed upon the middle of the altar before the Mass ; or he may vest in the sacristy. 6. He puts upon him the usual Mass-vestments of a Priest, together with the pectoral cross and the episcopal ring. The cross is put on before the stole, and is worn over the alb, so that it is covered by the chasuble. The other pontifical ornaments are not worn at a Low Mass. 7. The stole is not crossed, but is allowed to hang pendent on either side. 8. The Bishop does not assume the maniple until after "The Almighty and merciful Lord," etc., has been said, when one of the chaplains places it on the Bishop's left arm. But when vesting for a requiem Mass, the Bishop puts on the maniple just before the stole, after the manner of a Priest. 9. During the Mass the chaplains remain on either side of the Bishop when he is in the midst of the altar ; but when he is at the Epistle side, they stand at his right hand, and when he is at the Gospel side, they stand at his left hand ; so that the Bishop will always be the one nearest the midst. 10. They make the responses in the Mass, move the Mass book, bring the chalice to the altar, pour in the CEREMONIES OF LOW MASS. I5I wine and water, cover and uncover the chalice, wipe it dry after the second ablution, and having veiled it, carry it back to the credence, and they assist the Bishop generally. 11. In the Absolution, the Bishop makes the sign of the cross but once, but in the Blessing, he makes it thrice. 12. If there be present at the Mass, the Primate, or the Archbishop of the province, the celebrating Bishop having said the prayer, "O Lord Jesus Christ who saidst," etc., kisses the altar, then the Instrument of Peace- (held up to him by the second chaplain who is kneeling on the foot-pace at his right), and then says, "Peace be with thee ;" the chaplain answers, "And with thy spirit." The chaplain then carries the Instru- ment with its veil to the prelate who is present, and offering it to him, he says, "Peace be with thee;" the prelate answers, "And with thy spirit," and then kisses the Instrument. The chaplain afterward bows to the prelate, but not before. 13. After receiving the ablutions and veiling the chalice, he washes his hands for the third time. 14. After the Mass, the Bishop may unvest at the altar, replacing the vestments upon the altar ; or he may go to the sacristy, and there lay aside his vest- ments. 2 The Instrument of Peace (also the Pax, Paxbrede, and Osculatorium) is a_ small tablet of metal or ivory, or even of wood, with some sacred subject depicted upon it. Its use was introduced about the XIII. Century in place of the actual kiss of peace. See an interesting note in Maskell's Ancient Liturgy, 3d ed., p. 170. Cf. also Micklethwaite's, The Orna- ments of the Rubric, pp. 21 n, 36 n, 38. 152 ce;re;monies oi^ low mass. CHAPTER XI. Of a Low Mass said in the presence; of the Bishop of the diocese, or of a bishop exercising jurisdiction by the license of the bishop. 1. The Bishop in his habit kneels at the Gospel side of the sanctuary. He may be attended by one or two chaplains in surplices, who kneel on either side of him. 2. As the Celebrant proceeds to the altar he bows to the Bishop as he passes by him ; or if the Bishop be not yet present, the Celebrant, having placed the chalice on the altar and opened the book, goes down before the lowest step and awaits the Bishop's coming. 3. Before saying, "In the name," etc., he turns and bows to the Bishop. Then the Bishop having given him the sign to begin the Mass, the Celebrant turns to the altar, bows or genuflects, and then says, "In the name," etc. 4. In the ConHteor, instead of the words, "to you, my brethren," and "you, my brethren," he turns to the Bishop and says, "to thee, my Father," and "thee, my Father." The server says the Coniiteor as usual, bow- ing to the Celebrant. 5. Before the prayer, "Take away from us," etc., the Celebrant again turns and bows to the Bishop, and then goes up the steps of the altar. 6. At the end of the Gospel, the Celebrant does not kiss the book, nor does he say, "By the Gospel words," etc. ; but one of the chaplains, or the server of the Mass, takes the book to the Bishop, who kisses the Gospel, saying, "By the Gospel words," etc. CEREMONIKS OF LOW MASS. 153 7. If the Bishop so wills, he gives the Absolution, making the sign of the cross once ; he also may give the Blessing, making the sign of the cross thrice/ Other- wise the Celebrant says both; in which case, he first bows to the Bishop as seeking his license, and then gives the Absolution or Blessing, making the sign of the cross once. He will observe not to make the sign of the cross towards the Bishop, as if blessing him, 8. If the Pax is to be given, the Celebrant having said the prayer, "O Lord Jesus Christ, who saidst," etc., kisses the altar; then the Instrument of Peace held up to him by the server who is kneeling in the foot-pace at his right; and then says, "Peace be with thee," the server answering, "And with thy spirit." Then the server immediately rises, and carries the Instrument of Peace with its veil to the Bishop, and then to any other Bishop who may be present ; and as he offers it to each one, he says, "Peace be with thee," to which the Bishop answers, "And with thy spirit," and kisses the Instrument ; after which the server bows to him. The Celebrant in the meanwhile proceeds with the Mass. The Pax is not given in Requiem Masses. 9. After the last Gospel, the Celebrant turns and bows to the Bishop, and then waits until the Bishop has departed ; or he may leave before the Bishop ; in which case he bows to the Bishop as he passes by. ID. When Mass is celebrated in the presence of a Bishop vested in the episcopal habit, but who is not the Ordinary, the Celebrant, as he proceeds to the altar, bows to him, and when departing from the altar, he * If the Bishop gives the Absolution, the Celebrant in the meanwhile remains upon his knees; and while the Bishop gives the Blessing, the Celebrant, after the Post-Communion, remains standing at the Epistle side and bowing profoundly towards the Bishop. 154 CEREMONIES OF I,0\V AIASS. again bows to him ; but he should shew to him no cere- monial deference during the Mass. II. A Bishop outside his diocese, although vested with the insignia of his order, ought not to occupy the throne or chair of the Bishop of the diocese ; nor has he any claim by virtue of his order to pronounce the Absolution or the Benediction in the Mass and choir offices ;^ unless it be that he has received special juris- diction to perform some office in the name and stead of the Ordinary. He ought not to carry the pastoral staff ; and he should refrain from blessing the people as he passes along the streets or through the churches. An Archbishop, however, may do both within any diocese of his province. 1 The rubrics of the Prayer Book are clear on this point; it is "the Bishop" who is to say the Absolution and the Benediction, not a Bishop. CEREMONiniS OF LOW MASS. I55 APPENDIX. ADDITIONAL NOTE ON THE ANNOUNCING OK THE GOSPEL. In addition to what has already been said under Notes on the Mass, iv., it may be well to give a more detailed explana- tion of the title of the Gospel. In the English mis.sals, as in the Roman missal, the Gospel was announced as the Sequeiitia sancti Evangelii secundum Matthceum, or other Evangelist as the case might be. If the Gospel began with the first verse of the opening chapter, it was announced as the Initium sancti Evangelii secundum Matthccum, or other Evangelist. This full title was not always set at the head of each Gospel, as it is in the modern Roman missal. Sometimes one finds only the word Bvangelium, or Evangclitim Mattlucum, or Scquentia secundum Matthccum, or Secundum Matthccum, but these abbreviations are intended only to serve the purpose of cap- tions, like our rubric The Gospel (which is found before each Evangelical lection in the Prayer Book), for upon reference to the general rubrics of the missals, it is clear that the Priest always announced the full title as given above, whatever might be the wording of the rubrical caption of the particular Gos- pel which he was about to read. The revisers of 1549 evidently desired to retain this tradi- tional formula, while rendering it into idiomatic English and making it more full and explicit. Accordingly, they began with "The Holy Gospel," dropping the w^ord Scquentia or Initium, as a more explicit reference was to be given by the mention of the chapter. The next word, secundum, was rendered by "written in," which is about as good an equivalent as can be found if we confine ourselves to the use of Anglo-Saxon words. So like- wise in the title of the Baptismal Gospel, where the Sarum and York Manuals have secundum, the Prayer Book has "written by," and not "according to." This phrase "written in" or "written by" of the Praver Books of 1549, 1552, 1559, and 1603, has been obscured, as a rendering of secundum, by the revisers of 1662 inserting the word "is" before it. So that some have thought that there is nothing in our formula 156 CEREMONIES 01^ LOW MASS. of announcement corresponding to secundum. But reference to the title of the Baptismal Gospel makes it clear that this is not so. After the words "written in" (secundum), there was made provision for the mention of the chapter. To this there is no corresponding clause in the Latin. Then followed the name of the Evangelist in its old place ; to which was prefixed very properly the title "Saint," which is not found in the Latin. Finally there were added, but not until 1662, the words, "beginning at the . . . verse." Thus while the old formula was rendered into English and made more explicit, the relative position of its words was carefully preserved. This will be seen at once, if we parallel the Latin announcement with the Prayer Book form, taking the title of the Gospel for Advent Sunday as an illustration: Sequentia Sancti Evangelii secundum [ ] [ ] The Holy Gospel (is) written in the 21st chapter [ ] Matthceum [ ] of Saint Matthew beginning at the ist verse. Although nothing can be clearer than that our form is a full and adequate equivalent for the Latin formula, yet there has grown up a custom, observed by some, of interpolating after "chapter of" the words, "the Gospel according to." These words add nothing to the explicitness of the Prayer Book form, and, from what has been said, it will be man- ifest that there is nothing corresponding to them in the Latin. The form in the missal has sanctum evangelium once and secundum once, and the Prayer Book has rendered into English each of these words once, and that too in its proper relative place. It is therefore a piece of unnecessary tautology to repeat these words all over again. Moreover, their inser- tion is without the slightest justification, if regard be paid to the literal directions of the very explicit rubric. This rubric has just three blanks to be filled, and there are provided at the head of each Gospel just three words and no more; and these words are printed in Roman type to shew that they are words to be uttered and are not a mere rubrical reference. CrvRliMONIKS OF LOW MASS. I57 And nowhere in the Prayer Book is there the remotest hint that the reader of the Gospel is expected to add a single word beyond what is so explicitly prescribed. Quite the contrary; in two places in the Ordination of Priests where the title of the Gospel is mentioned in the rubrics, we read : "the ninth chapter of St. Matthew," and "the tenth chapter of Saint John," but not "the ninth chapter of the Gosf^el according to St. Matthew," nor "the tenth chapter of the Gospel according to St. John." And consistently with this we find also in the Scotch Book of 1637 the rubric : "The Presbyter before he beginneth to read the Gospel shall say thus. The Gospel of our Lord and Saviour Jesus Christ, written in such a chapter of of such an Evangelist, beginning at such a verse."* Here again there is no "of the Gospel according to," but it is "of such an Evangelist." The earliest book I have been able to find suggesting this tautological interpolation is the Directorium Anglicanum, a work containing many like misleading directions. ' Keeling, Liturgies Britannicte, 2d ed., p. 68. ®Ij^ OI^r^mnm^B af l!|igl| iHasa BY THE REV. C. P. A. BURNETT, B.D. TABLE OF CONTENTS. THE ORDER OF THE CEREMONIES OF HIGH MASS. Chapter I. General Preparation for High Mass: Page 1. In the Sacristy i 2. At the Altar 3 3. At the credence 3 4. General ceremonial directions 3 5. The preparation of the Celebrant and Ministers 5 . 6. The Blessing of the incense in the sacristy 8 7. The approach to the Altar 10 Chapter II. The Preparation at the Altar: 1 . The Psalm, Judica me 16 2. The Confiteor 16 3. The prayer, Aufer a nobis 17 4. The prayer, Oramus te 17 5- The Blessing of the incense 18 6. The first censing of the Altar 20 7. The first censing of the Celebrant 24 Chapter III. From the I^ord's Prayer to the Offertory: 1. The Lord's Prayer and the Collect for Purity 28 2. The Decalogue 28 3. The Kyrie Eleison 28 4. The Collect 29 5. The Epistle 31 6. The reading of the Gospel by the Celebrant a 7. The presentation of the Book of the Gospels upon the altar.... 35 8. The blessing of the incense before the Gospel 37 9. The blessing of the Deacon 38 10. The procession of the Gospel 39 11. The singing of the Gospel by the Deacon 42 12. The return of the procession 45 13. The second censing of the Celebrant 47 14. The saying of the Creed 48 15. The spreading of the Corporal 52 16. The declaring of Holy Days 54 17. The sermon 56 iii IV table; 01^ conte;nts. Chapter IV. From the Opfertory to the Canon: Page 1. The oblation of the bread 59 2. The oblation of the chalice 6i 3. The censing of the Oblations 64 4. The censing of the Altar at the Offertory 67 5. The third censing of the Celebrant 68 6. The censing of the clergy 69 7. The censing of the people 71 8. The offerings of the people 72 9. The washing of the hands 74 10. The Orationes super Oblata 75 11. The preparation of the communicants 76 12. The preface 78 13. The Sanctus and the bringing in of the lights 79 Chapter V. From the Canon to the Communion: 1. The consecration of the Host 83 2. The consecration of the chalice 83 3. The Oblation and the rest of the Canon 85 Chapter VI. The Communion: 1 . The Fraction and Commixture 86 2. The Kiss of Peace 87 3. The Communion of the Celebrant 92 4. The shewing of the Sacrament to the people 93 5. The Communion of the Bishops and Sacred Ministers 95 6. The Communion of the clergy 96 7. The Communion of the acolytes 97 8. The Communion of the people 97 Chapter VII. The Thanksgiving and Conclusion of the Mass: 1. The prayer of thanksgiving 99 2. The Gloria in excelsis 1 00 3. The Post-Communion loi 4. The Blessing 103 5. The Ablutions 104 6. The prayer, Placeat tibi 1 06 7. The return to the Sacristy 108 THE ORDER OF THE CEREMONIES OF A CHORAL, MASS WITHOUT SACRED MINISTERS, BUT WITH INCENSE. Chapter I. The Preparation for a Choral Mass: 1. The preparation in the Sacristy and Church iii 2. General ceremonial directions 114 3. The approach to the Altar iiS TABLE Of CONTENTS. V Chapter II. From ths Beginning of the Mass Until the Offertory: 1. The Judica and the Confiteor 1 18 2. The Blessing of the incense 1 1 8 3. The first censing of the Altar 119 4. From the Lord's Prayer to the Gospel 120 5. The Blessing of incense before the Gospel i2j 6. The Gospel 124 7. The Creed 126 8. The sermon 126 Chapter HI. From the Offertory to the Canon: 1. The Offertory 127 2. The censing of the Oblations and the Altar 129 3. The censing of the clergy and people 130 4. The Offerings of the people 131 5. The washing of the hands 131 6. Until the Canon 132 Chapter IV. The Canon of the Mass and the Communion. 1. The Consecration 133 2. The Communion 134 3. The Post-Communion 134 4. The Ablutions 135 5. The last Gospel 136 THE ORDER OF THE CEREMONIES OF A SOLEMN MASS OF • REQUIEM. 1. The preparation 137 2. General directions 138 3. From the Introit to the Offertory 140 4. From the Offertory to the end of the Mass 142 5. The Absolution 142 6. The Absolution when a Pall only is used 148 THE ORDER OF THE) CEREMONIES OF A SOLEMN MASS IN THE PRESENCE OF THE BISHOP. 1 . General directions 151 2. The approach to the Altar 154 3. The sprinkling of Holy Water 157 4. The beginning of the Mass 159 5. The censing at the Introit 160 6. From the Lord's Prayer to the Gospel 16 1 7. The Gospel 162 8. The Creed and the Sermon 162 9. The Offertory 163 10. The Confession and the Absolution 163 Vi TABLS O-e CONTENTS. Page 1 1. The Preface and the Canon 164 12. The Kiss of Peace 164 13. The Communion 165 14. The Gloria in excelsis and the Blessing 165 THE ORDER OF THE CEREMONIES AT THE BURIAI, OF THE DEAD. 1. The preparation in the Church 167 2. The preparation in the Sacristy 167 3. The meeting the corpse 1 58 4. The procession into the Church 1 69 5. The Psalms and the Lessons 170 6. The Mass 171 7. The Absolution or Dismissal of the Body 171 8. The procession to the grave 175 9. The Blessing of the grave 176 10. The Committal 177 11. The Committal when the Priest does not go to the grave 178 12. The Burial of an infant 178 THE ASPERGES AND THE PROCESSION BEFORE A SOLEMN MASS. Chapter I. The Asperges 1 79 Chapter II. The Procession 189 APPENDIX. I. Of the Offerings of money made by the people 197 II. Of Benedictus qui venit 200 III. Of additional lights at the Elevation 202 IV. Of the bell at the Elevation 204 V. Of the Paten, not being held by the Sub-Deacon 205 VI. Of the Kiss of Peace 206 VII. Of Holy Water 207 VIII. The Order for making Holy Water 209 IX. Of the parts of the Mass sung by the clergy 2*2 ®1|^ (§vhtr at tl|^ (UnttmnuB CHAPTER I. General Preparation i^or High Mass. I. In the Sacristy. Upon a vestment chest, or upon an oblong table, should be laid out the vestments of the sacred ministers : In the midst, for the Celebrant, a chasuble, stole, maniple, girdle, alb, amice and biretta; at the right hand, for the Deacon, a dalmatic, stole, maniple, girdle, alb, amice and biretta ; and at the left hand, for the Sub-Deacon, a tunicle,^ maniple, girdle, alb, amice and biretta. In arranging the vestments the following order will be found convenient : The lower half of the front of the chasuble should be folded up against the upper half and extended on the vesting table, and the back doubled in like manner. If the quality of the vestment, or of the ornamentation thereof, does not allow it to be folded, it may be extended at full length, the front side downward, upon the table. If the vestment is ^ On the Sundays in Advent (except the third), and on the Sundays in Lent (except the fourth), and on fast days (except Maundy Thurs- day); also at the blessing of candles and the procession on the Feast of the Purification, and at the blessing of palms and the procession on Palm Sunday, the dalmatic and tunicle are not worn. On these days, in cathedral churches the Deacon and Sub-deacon will wear chasubles folded up before the breast; in ordinary churches, the Deacon may wear only amice, alb, girdle, maniple and stole; the Sub-deacon, amice, alb, girdle and maniple. (See Rubrics in Saruni missal, in Ordinary of the mass; and the Roman missal, General Rubrics, Qh, xix.) 2 CKREMONIES OF HIGH MASS. ornamented with jewels, it will be well to spread a covering of some soft material upon the vesting- table before laying out the vestments thereon. Upon the chasuble the stole may be folded so that the ends are parallel with the sides of the vestment, and the middle part is laid across it. The maniple is laid upon the middle of the stole, at right angles with it, so as to form a cross. The girdle is doubled and then laid upon the maniple and stole in the shape of the letter S or the letter M. The sleeves of the alb may be folded underneath the front, and the body folded up so as to make the opening at the bottom lie at the edge of the table. Upon the alb, the amice should be spread at full length, the right (or outer) side uppermost, with the strings festooned on it. The vestments for the Deacon and the Sub-Deacon should be laid upon the table in the order in which they are mentioned above. The chasuble, dalmatic, tunicle, stoles and maniples, and also the apparels (if any) of the albs and amices ought to be of the colour- of the season, or of the day which is being celebrated. An exception to the general rule is commonly made in favour of vestments made of cloth of gold, which are considered suitable for all festal occasions. In some convenient place in the sacristy there ought to be in readiness the censer, the incense boat filled with incense, and the charcoal and tongs ; also the torches for the acolytes. 2 "That the Salisbury sequence (of colours) was the one in use through- out England . . . was certainly not the case at any time." . . . In all probability the colour sequence of the Catholic Church was followed more or less closely throughout the diocese, according as a cliurch was well or ill provided with the necessary ornaments. . . . A general sequence ... of colours most generally enjoined . . . corresponds very closely not only with the Salisbury sequence as far as that goes, but with the modern Roman rule as well." (W. H. St. John Hope, English LiHirg. Colours, lyond., 1889.) CEREMONIES OF HIGH MASS. 3 2. At the Altar. The altar should be prepared as directed at Low Mass, except that the six large candles shall be lighted, and the book shall be open and not closed, 3. At the Credence. The credence shall be arranged as directed at Low Mass. But in addition to the articles there mentioned, there shall be set upon the credence the chalice duly prepared and veiled, and the book or books from which the Epistle and Gospel are to be sung. 4. General Ceremonial Directions. (a) Of Genutlections. — At High Mass, if the Sacra- ment be not reserved upon the altar, the Celebrant and all others only bow profoundly when first approaching the altar, when passing before the midst before con- secration and after the ablutions, and when about to depart from it. But if the Sacrament be reserved, a genuflection is made before the lowest step each time an approach to the altar is made, and in the same place, each time a departure from the altar is made. At other times, the Celebrant and the sacred ministers only bow pro- foundly when, before the consecration and after the ablutions, they pass the midst of the altar where the Sacrament is reserved ; but the inferior ministers genu- flect each time they pass the reserved Sacrament in the course of the Mass. After consecration and before the ablutions while the Sacrament is exposed upon the altar, every one 4 CKRKMONIKS OF HIGH MASS. genuflects each time he passes before the midst of the altar. (b) Of the hands. — The sacred ministers hold their hands joined before the breast (but not touching the vestments lest they soil them), except when engaged in some action or while they are seated. In this latter case, the hands usually rest upon the knees, and, if possible, under the vestments. When one hand of the Deacon or Sub-Deacon is occupied in any action, the other hand is placed a little below the breast, and not upon the altar. When they genuflect with the Celebrant, they support his vestment with the hand next to him, the other hand being held near the breast. The inferior ministers present in the sanctuary at High Mass hold their hands joined before the breast, while the Celebrant sings or reads aloud any part of . the Mass, and also when they are censed. At other times, unless the contrary be directed in any special instance, they place the right hand upon the left, so that the palm of the right hand will be turned down upon the left. (c) Of other gestures. — When the sign of the cross is made, or the breast smitten, or the head bowed, by the Deacon and Sub-Deacon with the Celebrant, their motions should be synchronous and uniform with his. In moving from the midst to the Epistle side, the Celebrant and the sacred ministers first bow (or genu- flect, if it be just before the Post-Communion), and then turning their left side to the altar, they move abreast to the Epistle side. So likewise in returning to the midst, they first face the Gospel side, and then move together to the midst. In moving from the midst to the Gospel side, they first bow, and then turning the CERKMONIKS OF HIGH MASS. 5 right side towards the altar, they move together to the Gospel side. 5. The Preparation of the Celebrant and Ministers. (a) The Sub-Deacon, after prayer in the church or sacristy,^ washes his hands. He then reads the Epistle which he is to sing, and sets the marker in the book of the Epistles, or in the Mass-book* from which the Epistle is to be read. Next he prepares the chalice as directed at Low Mass, and then carries it to the credence and sets it down in the midst thereof. Having returned to the sacristy, he puts on his vest- ments at the same time that the Deacon puts on his, saying the appropriate prayers. When he puts on the tunicle, he will say the following prayer : THE Lord clothe me with the tunicle of joy, and with the garment of gladness. The Sub-Deacon does not assume the maniple until after the Celebrant has been vested. (b) The Deacon, after prayer in the church or sacristy, marks the places for the Celebrant in the Mass- book, carries it to the altar and puts it upon the desk or cushion at the Epistle corner of the altar, opening it at the beginning of the Mass. Then he places the other books out of which the Epistle and GospeP are to be sung, on the credence, to the right of the chalice. He ' "Antequam vero paramenta recipiant dicens est, quod non tantum celebrans, sed etiam onines alii ministri aliquantulum orent, ut tantum ministerium digne et meritorie cxercere valeant." Merati, Novce Ohser- vationes xxi, in Gav., Thes. Sac. Rit., pt. ii, tit. ii. * "Mass-hook was from very early times the English name of the Missale." Simmon's, Lay Folks Mass-book, p. 155. 5 Where it may be done, for the sake of showing due reverence to the Holy Gospel and to continue an ancient Catholic custom, it is well to provide t'ui'o volumes, one of the Epistles and one of the Gospels. 6 CliklvMONUCS OF HIGH MASS. then washes his hands, and assisted by an acolyte, he puts on his vestments. The stole he puts over his left shoulder and ties it under his right arm. The maniple he puts on after the Celebrant is vested. He says the customary prayers as he vests. When he puts on the dalmatic, he will say the following prayer: CLOTHE me, O Lord, with the garment of salva- tion, and with the vestment of joy, and surround me ever with the dalmatic of righteousness. (c) The Celebrant, after saying the Preparatio ad Missam or other office," washes his hands. Then he proceeds to vest, reciting in the meanwhile the usual prayers, as directed at Low Mass. He is assisted in vesting by the Deacon at his right hand and by the Sub-Deacon at his left. If the sprinkling with holy water is to take place before the Mass, both the Deacon and the Sub-Deacon will vest the Celebrant in a cope of the colour of the day. Otherwise they will assist in putting on and adjusting the chasuble. (d) The Master of Ceremonies, after prayer, will wash his hands, put on his surplice, see that the cruets of wine and water, the box of altar-breads, the towel and bowl for the Lavaho, the houselling cloths and (if it be needed) a ciborium are on the credence.^ He will also see that the alms basin is on the credence or in some other convenient and suitable place. If need be, ' "Sacerdotis antequam celebrent, se colligant, et orantes mentem in tanti mysterii cogitatione defigant. Antiquam ad altare accedant, missam perlegant, et singulas partes ita prxparatas, et notatas habeant, ut cele- brantes neque errent, neque haereant." S. Car. lior., Ad Celebr. Mis. (Labbe, Cone. Tom. xv. p. 260.) '' The houselling cloths may be placed at the right of the chalice, back of or underneath the Mass-book. The cruets, etc., should be put on the credence at the left of the chalice. The various articles upon the credence should be arranged so as to leave sufficient space at the farther corners for the candle-sticks of the two candle-bearers. CEREMONIES OE HIGH MASS. ^ the Master of Ceremonies may act for the Deacon and the Suh-Deacon and put the books upon the credence, and the desk or cushion and the Mass-book upon the altar, and see generally that all things are in readiness for the Mass.* (e) The ccnscr-hearcr, vested in surplice," will have the censer, coals, incense-boat and spoon in readiness. If an acolyte serve as boat-bearer, he will wear a sur- plice. Both censer-bearer and boat-bearer will pray in the church or sacristy, then wash and dry their hands before putting on their surplices ; the other acolytes will do likewise. if) The two candlc-bcarcrs, after putting on their surplices, will assist the Deacon and the Sub-Deacon to vest, and then will light their candles. They will also, if the Master of Ceremonies so direct, light the candles on the altar ; but this may be done by other acolytes or by the Master of Ceremonies himself. (g) The torch-hearers, two, four, six or eight in number, according to the dignity of the day,® will see that their torches are in readiness, put on their surplices and await the directions of the Master of Ceremonies. * The Master of Ceremonies, Bauldry tells us {Man. Sac. Ccrrem., pt. i., cap. i.), ought to be a Priest who is thoroughly conversant with the duties of his office, and well fitted to perform them. His proper office is to conduct and direct the sacred and inferior ministers in the exercise of their functions; to indicate the time when and, if need be, the manner in which something is to be done by others, rather than to perform any ceremonial action by himself. With us, ordinarily, it will be found mo.st convenient to have the censer-bearer (or other acolyte) perform, so far as he may, the duties of the Master of Ceremonies, and entirely to dis- pense with those duties where they have to do with the Celebrant. 8 "Acolythi, id est Ceroferarii, et Thuriferarius, ac Navicularius lavant manus, et postea induunt cottas:" (Merati, Observ. xxi, in dav. pt. :i., tit. ii/) "Cotta, sen superpelliceuni, quod idem est." (Bauldry, Man. Sac. Carem., pt. i., c. i., xliii.) * "Missa dicitur vel de Duplici, etc., vel de Dominica, vel de Feria, ritu magis vel minus solemni, ob diversa et inequalia merita Sanctorum, qui secumdam Apostolam differunt sicut Stella; in claritate." (P. M. Quartus, Com. in Rub. Mis., pt. i. tit. viii.) 8 CEREMONIES OF HIGH MASS. 6. The Blessing of the Incense in the Sacristy. All things necessary being prepared, the Celebrant, Deacon, Sub-Deacon and acolytes arrange themselves in the following order: the Celebrant stands in front of the Cross or principal image, and between the Deacon at his right hand and the Sub-Deacon at his left; the censer-bearer stands behind the Celebrant; the boat-bearer at the left of the censer-bearer; the candle-bearers stand on the same line with the censer- bearer, the first behind the Deacon, and the second behind the Sub-Deacon ; the other acolytes stand in a line parallel with the line of acolytes immediately before them; the Master of Ceremonies shall stand where it may be convenient. Then the Celebrant, (if the sprinkling of holy water before beginning the Mass is not to take place) will put incense in the censer and bless it, in the following manner :* The Celebrant and his sacred ministers first remove their birettas. The censer-bearer advances to the Celebrant, the Deacon withdrawing a little to allow him to come immediately before the Celebrant, who then turns him- self a little towards the censer-bearer. If there is a boat-bearer, he accompanies the censer-bearer at his left hand. The censer-bearer, or the boat-bearer, pre- sents the incense boat, open, to the Deacon, who receiv- ing it with his right hand at once transfers it to his left and turns towards the Celebrant. Holding the boat with the open part towards the Celebrant, the Deacon takes the empty spoon by the lower part of the handle, with his right hand, inclines his head to the Celebrant, kisses the upper part of the handle of the spoon, and then the back of the Celebrant's right hand, and pre- *Merati in Gavantum, Thes. Sac. Rit., pt. ii., tit. ii., Observ. xxii. CEREMONIES OF HIGH MASS. 9 sents the spoon, saying in a low voice, "Bless, Rever- end Father." If the Celebrant be a Bishop, the Deacon, when presenting the spoon, says, "Bless, Right Reverend Father;" if he be an Archbishop, he says, "Bless. i\Iost Reverend Father." The Sub-Deacon will move to the right hand of the Celebrant, and, if need be, will support his chasuble on that side. The censer-bearer bows to the Celebrant; and holding the top of the censer-chains with his left hand at about the height of his breast or shoulders, and having the thumb of that hand passed through the greater ring at the top, and another finger through the smaller ring at the top of the chain of the cover, and having the ring on the chains drawn up about midway between the censer and the top of the chains, he raises the censer-cover, by a movement of the finger of his left hand, sufficiently high to permit incense to be put in the censer ; then at once he grasps with his right hand the censer-chains about midway between the censer and the top of the censer-chains, raises the open censer so that the Celebrant may conveniently, without any bending down, put incense therein.^" The Celebrant will then put incense into the censer and bless it in the following manner : He dips the spoon into the boat and sprinkles the spoonful of incense upon the coals in the censer, saying as he does so, "Alayest thou be blessed" ; then repeating the action, he continues, "by him in whose honour" ; once more repeating the action, he adds, "thou art to be burned. Amen." Then after 1" While the censer-bearer presents the censer to the Celebrant he will stand erect, but with head inclined to the Celebrant. If the Celebrant be a Bishop, the censer-bearer genuflects. See Merati, in Gav., pt. ii., tit. IV., Observ. xviii. lO CEREMONIES OE HIGH MASS. returning the spoon to the Deacon, he makes, with his right hand, the sign of the cross over the open censer, saying nothing. While the Celebrant is putting incense into the censer, the Deacon holds the boat with both hands. When the Celebrant returns the spoon, the Deacon kisses first the Celebrant's hand, then tak- ing the spoon he kisses the upper part of the handle and puts the spoon back again in the boat, which he then closes and hands to the censer-bearer, or to the boat-bearer, if there be one. After the incense has been blessed, the censer-bearer will lower and close the censer, bow to the Celebrant, and return to his place.f 7. The Approach to the Altar. Then all standing in their places, they bow to the cross or the principal image in the sacristy, the Cele- brant and his sacred ministers put on their birettas, the Deacon, Sub-Deacon, other clergy and all the aco- lytes bow to the Celebrant, who slightly inclines his head to them, and then all go forth to the altar in the following order.^^ Before all others goes the censer-bearer^- carrying t On days other than Sundays and the greater feasts, incense will not be blessed in the sacristy, and tlie censer-bearer will enter the sanctuary at the moment when the Celebrant first ascends the altar steps. 1' The men and boys (laics) who are the choristers (chorus cantornm) of the church, should be vested in cassocks an., surplices. They sliould go from the choir-room into the choir, walking two by two, juniors preceding the seniors, at about the time when the Celebrant and his attendant ministers and acolytes are nearly ready to enter the sanctuary, and should all be in their places before the entrance of the Celebrant, and ready to sing the Introit when the Celebrant begins the Mass. They should enter the chancel and take their places quietly and reverently, not singing as they move along, nor conversing with one another, or looking about. They should make due act of reverence towards the altar as they come before it two by two, and then turn and go to their stalls. In like manner they should leave the choir and return to the choir-room, after the Mass is ended and the Celebrant has entered the sacristy. (See Chambers, Div. Worship in Eng., pt. iv., ch. v.) " Merati, in Gav., pt. ii., tit. ii., Observ. xxii. CICKICMONllvS Ol-' HIGH MASS. II the censer in the accustomed manner/'' and with him, at his left hand, the boat-bearer'^ carrying the incense- boat containing incense and the spoon. The boat- bearer will hold the incense-boat by its base in his right hand, near his breast, and so that the part which opens looks away from him, his left hand being placed underneath the boat and a little below his breast. The two candle-bearers, carrying candlesticks with lighted candles, follow the censer-bearer at a distance of two or three paces. The first candle-bearer will carry his candlestick with his right hand above and his left hand below the knop. The second candle-bearer will walk alongside and at the left hand of the first candle-bearer, and will hold his candlestick with his left hand above and his right hand below the knop. The top of the candlesticks should be about on a line with the eyes of the candle-bearers. Following the candle-bearers, will go, two by two, the acolytes (if any) who are to carry torches^'' at the Sa}ichts and the Elevation. They will walk erect, with hands joined before the breast, and will keep two or '3 The censer-bearer, when accompanied by a boat-bearer, in approach- ing the altar or returning to the sacristy, or in the procession of the Gospel, and at other times when the boat is not needed, will hold the censer closed; the chains at the upper part collected and grasped, just below the top, between the thumb and fingers of the left hand, which he holds near his breast; and the chains near the censer grasped in his right hand, and held up so that his right hand is a little below his left, and the censer held at a little distance before him (lest the censer stain or burn his surplice). When proceeding to the altar, he will swing gently the censer (lest the fire die out), walk erect and move along slowly and reverently. When there is no boat-bearer, and the boat is needed, the censer- bearer will carry the incense boat, holding it by its foot between the thumb and forefinger of his left hand, and grasp the chains just below their top, with the remaining fingers of his left hand, and hold the chains near the censer in his right hand, as directed above. Ibid., et \'an Der Stappen, Sac. Lit., torn, v., cap. ii. '* Directions are given here and in the following pages for both censer- bearer and boat-bearer. The latter acolyte is not practically needed, and most of the ceremonial authors direct the censer-bearer to act alone. 16 "Funalia vel intortitia (non vero candelabra, ut quidam non recte.") (Bauldry, Man. Sac. Carem., pt. iii., c. xi., art. 8.) 12 CERRMONIES OF HIGH MASS. three paces behind those walking before them. All the acolytes, i. e., censer-bearer, boat-bearer, candle-bear- ers and torch-bearers, have their heads uncovered and their hands bare. After the acolytes may go the clergy^" (if any) who are to assist at the Mass, in the choir-stalls, walking two by two, each couple close together, with bare hands and heads, carrying their birettas (if they use them) with both hands below their breasts, or having their hands joined before their breasts, each pair walking at equal distance from those before them. They will be vested in cassock and surplice. The Master of Ceremonies will precede the sacred ministers, having his head and hands bare, and his hands joined before his breast. If, however, there be need for him to do so he may go in advance of the censer-bearer; or if there be two Masters of Cere- monies, the second may precede the censer-bearer. Following the Master of Ceremonies, walks the Sub-Deacon alone, after him the Deacon, and last of all the Celebrant, all three having their hands joined and their heads covered. If the Celebrant and his sacred ministers, in going in front of or through the choir, on their way to the altar, pass any clergy present there, they salute them (those on the Epistle side first, then those on the Gos- pel side) with a slight inclination of the head, first taking of( their birettas, and then, immediately after the salutation, covering their heads again. The Priests '* Unless the day be a greater feast, and there be a solemn processional entrance of all who are to take part in or assist at the Mass, it will be better for the clergy who are to assist in the choir to go to their places with the choristers in the manner described above, some time before the sacred ministers and their acolytes leave the sacristy. (See L,e Vavas- seur, Cerem., pt. v., sec. i., ch. x., art. 2.) CERIvMONIES OF HIGH MASS. I3 to whom the Celebrant and sacred ministers bow, stand with uncovered heads, and return the sahitation with a profound bow. Prelates do not uncover the head, but slightly incline their heads to the Celebrant.* If, in approaching the altar, the Celebrant must first pass the Gospel or the Epistle side of the altar before he can come to the midst, those who precede him will withdraw a little from the altar when they come before it, so that the Celebrant may pass in front of them to the midst. All in advance of the Celebrant, standing thus before the altar, at a little distance from the lowest step, turn and bow pro- foundly to the Celebrant as he passes to the midst, the Celebrant responding with a slight inclination of his head. If the approach is made directly to the midst of the altar, the censer-bearer and those behind him, as they draw near to the lowest step of the altar, move a little to the right, and the boat-bearer and those behind him move a little to the left, so as to allow the Celebrant and sacred ministers to pass to the lowest step of the altar. Having thus moved to either side, the censer- bearer, boat-bearer and other acolytes turn so as to face each other and all bow profoundly to Celebrant as he passes through their midst. When the Celebrant has arrived at the lowest step before the midst of the altar, the Deacon, Sub-Deacon and all the acolytes at once go to and stand in their places, as they did in the sacristy, facing the altar, viz. : the Celebrant in the midst, with the Deacon at his right hand and the Sub-Deacon at his left, all three standing on a line parallel with the altar steps. The * Merati, in Gav., pt. ii., tit. ii., Observ. xxii. 14 CERRMONIICS OF HIGH MASS. first candle-bearer will stand on the same line at the right of the Deacon; the second candle-bearer will stand at left of the Sub-Deacon. If space be lacking, the candle-bearers may stand behind the Deacon and the Sub-Deacon. The censer-bearer, with the boat- bearer at his left hand, will stand behind the Cele- brant. The Master of Ceremonies will stand at the Epistle corner of altar steps, to the right of the first candle-bearer, or to the right of the Deacon ; or if space be lacking, or convenience require, he may stand wherever he can best attend to his duties. The other acolytes will stand in a row or rows parallel with the altar, and behind the censer bearer. All standing thus in their places, the Celebrant takes off his biretta, hands it to the Deacon, who gives it to the Master of Ceremonies or to an acolyte. Then the Master of Ceremonies takes also the birettas of the Deacon and the Sub-Deacon. Then if the Blessed Sacrament be reserved in the tabernacle on the altar, all genuflect and immediately rise and stand erect. If the Sacra- ment be not reserved at that altar, all bow profoundly and then stand erect. After the accustomed act of reverence,^^ the Master of Ceremonies (or his dep- uty) puts down the birettas of the sacred ministers upon the sedilia or in some suitable place, but never upon the credence, much less upon the altar. The candle-bearers rise, carry their candlesticks (in which the candles remain lighted throughout the Mass), to the credence, the second candle-bearer who 1' By the "accustomed" or "due" reverence towards the altar, as hereinafter directed, is to be understood either genuflection if the Blessed Sacrament be in the tabernacle or upon the altar; or, if that be not the case, siich a bow as may be suitable, viz.: profound, moderate or slight. CEREMONIES OE HIGH MASS. 1 5 Stood facing the Gospel side of the altar making no further act of reverence as he passes before the midst of the altar on the way to the credence. The first candle-bearer awaits before the altar the coming of the second, and with him goes to the credence. The first candle-bearer puts down his candlestick upon the credence at the end towards the altar ; the second candle-bearer puts down his candlestick upon the other end of the credence ; then both kneel by their candle- sticks, facing the altar, and with their hands joined ; or if it be more convenient, they withdraw from the credence and kneel in the presbytery facing the altar, as the Master of Ceremonies may appoint. In like manner, and at the same time the other aco- lytes or torch-bearers rise, and go at once to their places and kneel down, facing the altar, with their hands joined. The censer-bearer and the boat-bearer also rise, and then go at once to the sanctuary floor at the Epistle end of the altar, and kneel down facing the altar. While kneeling, the censer-bearer will con- tinue to swing gently the censer, lest the fire die out. The Master of Ceremonies may kneel at the Epistle end of the altar, to the right of the censer-bearer and boat-bearer, or he may kneel on the floor at the right and a little back of the Deacon. If space be lacking, the censer-bearer, with the boat-bearer on his left hand, may kneel in the place where they stood when they arrived before the altar. If the censer-bearer carry the incense-boat, he will set it down upon the credence, before he kneels. The Master of Ceremonies and all the inferior ministers make the sign of the cross, say the responses, strike the breast, and say the confession, etc., at the same time with the Deacon and the Sub- l6 CEREMONIES OF HIGH MASS. Deacon. The censer-bearer, that he may make the sign and strike the breast, transfers the chains, held in his right hand, to the left hand. The boat-bearer at this time holds the boat in his left hand. CHAPTER II. The Preparation at the Altar. I. The Psalm Jndica me. The Celebrant standing as at Low Mass (having the Deacon standing near him on his right, and the Sub-Deacon near him on his left), makes the sign of the cross, saying, "In the name," etc.,^ the sacred ministers signing themselves at the same time. He then says the antiphon "I will go," etc., to which the sacred ministers respond, "Even unto," etc. ; then follows the psalm Judica, said alternately by the Celebrant and the sacred ministers. 2. The Coniiteor. After the versicle, "Our help," etc., and its response, the Celebrant, bowing profoundly, says the Coniiteor, turning a little towards the Deacon and then towards the Sub-Deacon (but without moving his feet) as he says, "to you, my brethren," and "you, my brethren ;" the sacred ministers in the meanwhile stand erect. Then the Deacon and Sub-Deacon say together, as they bow slightly towards the Celebrant, "Almighty God have mercy upon thee," etc. They then bow * When the Celebrant signs himself and says, "In the Name," etc., the the choir begin to sing the Introit. CERKMONIES OF HIGH MASS. I7 profoundly towards the altar and make confession for themselves. As they say "to thee, my Father," and "thee, my Father," they turn towards the Celebrant, but without any motion of the feet. At the words "by my fault," etc., they strike the breast thrice, as the Cel- ebrant did in his confession. They remain profoundly inclined until the Celebrant begins "The Almighty and merciful," etc., when they stand erect and make the sign of the cross together with him. 3. The prayer Aiifer a nobis. When the Celebrant at the versicle "Wilt thou not," etc., bows to the altar, the sacred ministers also bow, but more profoundly. When the Celebrant says, "Take away from us," etc., and goes up the altar steps, the sacred ministers go up with him, raising a little the front part of the Celebrant's alb ; the Deacon raising it with his left hand, the Sub-Deacon raising it with his right hand. 4. The prayer Oramns te. Having arrived on the foot-pace immediately before the midst of the altar, the Celebrant, bowing moder- ately, says privately, "We pray Thee, O Lord," etc., as directed in the Ceremonies of Low Mass. When the Celebrant begins to ascend the steps of the altar, the Master of Ceremonies, the censer-bearer and other acolytes stand erect and face the altar; and all (save the censer-bearer and the boat-bearer) have their hands modestly folded.- The clergy in choir rise at the same time and stand, having their hands folded. "By hands "folded" is meant the right hand held near and a little below the breast, and placed palm downward upon the left, held palm upward. l8 CICREMONIES OF HIGH MASS. 5. The Blessing of the Incense. When the Celebrant kisses the altar^ in the above prayer, the sacred ministers bow profoundly. At the same time the Master of Ceremonies and the censer- bearer, followed by the boat-bearer, ascend the steps at the Epistle end of the altar,"* the Master of Ceremonies walking at the left of the censer-bearer, and advance upon the foot-pace to nearly the midst of the altar, where they bow profoundly towards the altar cross, or if the Blessed Sacrament be in the tabernacle, they genuflect and then rise at once. If the foot-pace be too narrow to allow the Master of Ceremonies and the censer- bearer to walk side by side, the Master of Ceremonies will go along the Deacon's step (that next to the foot- pace) as far as the censer-bearer goes on the foot- pace, and then turn by his left, face the altar, and make due reverence. If the censer-bearer occupied a posi- tion in front of the altar, he will go up the steps directly from his place, genuflect or bow on the foot- pace, and then turn and face the Celebrant. The Celebrant, having kissed the altar, stands erect and turns himself a little towards the Epistle side of the altar. The Sub-Deacon remains, as it were, on the Celebrant's left, but moves back a little from the ' All ceremonial kisses are signs of reverence and veneration, and are made by merely touching with the lips the object to be kissed, without making any sound. "Meminit (Justin., in fine Apol. 2), osculi altaris inter orandum. in signum venerationis; hoc autem loco fit (Innoc. iii. lib. 2, c. 15), ut sicut altare Christum designat, ita sacerdos meminisse debet desiderii, et amoris sponsx; Osculetur me osculo oris sui. Kst etiam osculum signum reverentiae: Caveat ergo ne audiat Celebrans vocem illam; Osculo Filium hominis tradis?" Gavantus, Thes. Sac. Rit., pt. ii., tit. iv. * That is, the lateral steps, at the south end of the altar. If such steps be lacking, the approach is made on the steps before the Epistle side of the altar. CERKMONIES OF IIIGII MASS. I9 altar, turns slightly toward the Celebrant, and faces obliquely toward the altar cross; if need be, he sup- ports the Celebrant's chasuble at the right arm or shoulder during the time the Celebrant is engaged in blessing the incense. If the Sub-Deacon supports the chasuble he will do so with his right hand, and have his left hand extended below his breast. Otherwise he will stand, having his hands folded before his breast. The Deacon withdraws a little from the altar, to allow the censer-bearer to present the censer to the Celebrant, and stands facing the altar and to the right of the Celebrant. The Master of Ceremonies stands on the foot-pace or on the second step, facing the Cele- brant, and on the right hand of the Deacon. The boat- bearer gives the incense boat (with its lid partly open and resting on the protruding handle of the spoon) to the Deacon,^ in such a manner that the Deacon, receiv- ing it with his right hand, will have the open part of the boat turned away from him. The Deacon holds the incense-boat and presents the spoon to the Celebrant, in the manner directed above, at the blessing of incense in the sacristy. The censer-bearer, standing before, and inclining his head to the Celebrant, presents the open censer to him, in the manner directed above (pg. 9). The Celebrant, having received the spoon from the Deacon, puts incense into the censer, blesses the incense, in the manner already directed, and returns the spoon to the Deacon. The Deacon, receiving the spoon from the Cele- brant, takes it by the lower part of the handle with his right hand, inclines his head to the Celebrant, ^ Bauldry, Man. Sac. Cccrem., pt. i., cap. i., art. i., xx. 20 CKREMONIES O? HIGH MASS. kisses the Celebrant's hand, then the upper part of the handle of the spoon, and then puts the spoon into the boat, and hands the boat to the Master of Ceremonies, who at once gives it to the boat-bearer. If there be no boat-bearer the censer-bearer himself will carry both the censer and boat; and will give the boat to the Deacon, and receive it back from him or from the Master of Ceremonies or another acolyte who may hold it while the Deacon receives the censer. Immediately after the Celebrant has blessed the incense in the censer, the censer-bearer lowers and closes the censer, and hands it to the Deacon in the following manner : Holding the top of the chains in his right hand and grasping with his left hand the chains about midway between the censer and the top, he places the top of the chains in the right hand of the Deacon, and the lower part of the chains in the left hand of the Deacon. Then the Deacon presents the censer to the Celebrant, as follows : Holding the top of the chains with his right hand he kisses the top and places it in the Celebrant's left hand ; then the lower part of the chains held in his left hand he places in the Celebrant's right hand, and as he does so he kisses the back of the Celebrant's hand. 6. The First Censing of the Altar. When the Celebrant has received the censer at the hands of the Deacon, the Master of Ceremonies, the censer-bearer and the boat-bearer bow profoundly towards the altar cross, or if the Blessed Sacrament be reserved, they genuflect. Then, standing erect, they turn to the right, and go back, by the way they came, to their places on the sanctuary ce;remonies of high mass. 21 floor at the Epistle end of the altar, where they turn and face the altar, and await the end of the censing of the altar. If convenient they will now stand so as to be near where the Deacon will stand when he censes the Celebrant after the altar has been censed. If no one else be appointed to do it, the Master of Cere- monies will take up the Mass-book with its cushion or desk, and carry them with both hands to his place on the floor at the Epistle side of the altar; and then facing the altar he holds the book and desk until the Epistle side of the altar mensa has been censed; which being done he im_mediately replaces the book and its cushion or desk upon the altar, makes an act of reverence as before, and returns to his place.* The Celebrant having grasped the chains close to the censer with his right hand, and holding the summit of the chains with his left hand against his breast, turns to the altar, and makes the due act of reverence towards the altar cross. He then censes the altar cross with three swings of the censer,^ making each swing equal to the others and pausing an instant between the swings.'^ When the Celebrant holding the censer turns to the altar, the sacred ministers at once take their places on * Some authorities advise that the Mass-book and desk be left upon the credence until the censing at the Introit has been completed. Cf. Merati, Novce Observ. xxiv and xxxi, in Gav., Thes. Sac. Rit., pt. ii., tit. iv. ' The Celebrant while censing the altar will endeavour to perform all the appointed actions with careful attention and due reverence. He will take care to lead the censer, and not to toss or throw it. "Le Pretre qui fait I'encenBement de I'autel doit mettre toute son attention a faire cette action avec gravite et bienseance, . . . la main droite doit se mouvoir avec aisance en conduisant ct non in langant I'encen- soir."(Le Vavasseur, Cerem., pt. v., sec. ii., ch. ix., art. iii.) (See also, De Herdt, Praxis Pontif., torn, i., p. 281.) ' Post unamquamque incensationem tantillum quiescens,_ ita ut dis- tinguatur eas incensationes esse tres." (Merati, Observ. xxiv., in Gav., Thes. Sac. Rit., pt. ii., tit. iv.) 22 CERKMONIES OF HIGH MASS. either side of him, make due act of reverence together with him, and support his chasuble at the upper part of his arms^ or at his shoulders,'* and thus accompany him as he proceeds in the act of censing the altar. The Celebrant having censed the cross,* makes again the proper act of reverence, bowing profoundly, and then proceeds to cense the altar on the Epistle side, turning himself a little towards the Epistle corner of the altar, moving slowly and reverently, the foot which is nearer the altar being kept in advance of the other, making each step correspond, as far as may be, with each movement of the censer. He will lead the censer three times above the mensa and towards the back in straight lines parallel with the ends of the altar and at equal distances from each other. If the altar is furnished with three candlesticks on either side of the cross, the movement of the censer is usually directed towards the candlesticks, yet not in such a manner as to indicate any censing of the candlesticks ; for the intention is to cense the altar and not the candlesticks, and the three swings of the censer at equal distances towards the back of the altar and on either side of the cross are made irrespectively of the number of the candlesticks which may be upon the altar.i<> Having arrived at the Epistle corner of the altar, the Celebrant lowers the censer alongside that end of * "Ministri inserviunt hinc inde elevando planetae cam partem, qute est circa brachia Celebrantis ut non impediantur, altera eorum manu pectori interim admota." (Gavantus, Thes. Sac. Rit., pt. ii., tit. iv., rub., 7.) » "Planetae partem circa humeros Celebrantis pauullum elevat," etc. (Merati, in Gav., pt. ii., tit. iv., Nova Obs. xxiv.) * See note below, on page 25, for particular directions concerning the manner of censing the altar cross. *' Ritus, Missalg Rom., ii. 5. CEREMONIES OF HIGH MASS. 23 the altar, and censes the lower part with one swing which is made with a semi-circular and upward sweep of the censer ; and then, in like manner, he censes with one swing the upper portion of that end of the altar; then he elevates the censer, and turn- ing himself a little and advancing towards the midst of the altar, he censes the front part of the mensa^^ with three semi-circular swings at equal distances, mov- ing the censer each time towards the midst of the altar. Arrived at the midst the Celebrant and his min- isters face the cross and again make due reverence towards it. The Celebrant then proceeds to cense the back part of the altar on the Gospel side in a manner like unto that employed on the Epistle side. Having arrived at the Gospel comer, he lowers the censer alongside that end of the altar, and with a semi-circular upward swing of the censer censes the lower part of that end of the altar, and then in like manner the upper part; then elevating the censer, and turning himself a little towards the midst of the altar, he advances toward the midst and as he proceeds he censes the mensa on the Gospel side with three semi-circular swings at equal distances, and moving the censer towards the midst ; and yet in thus moving along the Gospel side, he does not advance quite up to the midst of the altar. Having thus censed the mensa, the Celebrant turns himself so as to face directly towards the altar, and then withdrawing slightly from the front of the altar and lowering the censer, he censes the front of the Gospel side of the altar with three semi- circular upward swings at equal distances, leading the " That is, the plane of the mensa near the front edge, the back part having been censed when the censer was led towards the candlesticks. Cf. De Herdt, Praxis Fontif., torn., i., 180-5. 24 CERKMONIES OF HIGH MASS. censer in each case towards the midst of the altar. Then arrived at the midst, the Celebrant and his ministers face the cross, and make the proper act of reverence ; after which the Celebrant proceeds to cense the front of the Epistle side of the altar, turning himself a little towards the Epistle end, moving as before, and making three semi-circular upward swings, at equal distances, and leading the censer towards the Epistle end of the altar. If among or in front of the candlesticks upon the altar there are reliquaries containing relics of the Saints, the Celebrant, immediately after he has censed and bowed to the altar cross, will (without moving from the midst of the altar and without any inclina- tion) cense the relics upon the Gospel side, and then those upon the Epistle side, leading the censer on each side twice only, be the reliquaries fewer or more in number.f Throughout this censing of the altar at the time of the Introit, the Celebrant says nothing. Having arrived at the Epistle end of the altar and finished censing the altar, the Celebrant turns himself so as to have his left side towards the altar, and then with both hands he gives the censer into the hands of the Deacon. 7. The First Censing of the Celebrant. The Deacon immediately goes down to the step below the foot-pace at the Epistle end of the altar; and there turning towards and facing the Cele- brant, he places both of his hands beneath the right tVide Merati, Observ. xxvii in Gav., pt. ii., tit. iv., et Quarti, pt. ji., tit. iv., Rub. 5. CKREMONIRS OF HIGH MASS. 25 hand of the Celebrant, as if to raise it a Httle, and kisses the back of the Celebrant's hand ; then with his own right hand he takes the chains near the censer, and with his left hand the top of the chains, which also he kisses. Then turning by his right (so as not to turn his back directly upon the altar) he goes down to the floor of the sanctuary, where turning back again by his right he faces the Celebrant, bows pro- foundly to him; and holding the top of the chains near his breast, he censes him with three swings of the censer,^* after which he again bows profoundly to the Celebrant; and then turning himself a little towards the censer-bearer he returns the censer to him.^^ The Celebrant does not bow to the Deacon either before or after being censed.* When the Celebrant returns the censer to the Deacon, as directed above, the Sub-Deacon, turning himself by his right and facing south, goes by the Celebrant and Deacon on the foot-pace down the steps at the Epistle end of the altar, to the floor of the 12 The manner of censing the Blessed Sacrament, the altar cross, reliquaries, the Book of the Gospels and persons in holy order, is as fol- lows: The top of the censer-chains is held in the left hand, which is held immovable before and near the breast. The chains of the censer are grasped near the cover of the censer, and held by the thumb, index and middle finger of the right hand. The censer is held up before the breast, in front of the left hand, which is near or against the breast. To make a single swing (or "leading"), the censer is lifted in a per- pendicular line to the height of the eyes, then led (on a slightly curved and upward-tending line) a little out and away from the person censing, and given a slight impulsion or vibration, towards the person or thing which is to be censed. This impulsion or vibration is at once repeated, and then the censer is lowered to the breast. If two swings are required, all that is ordered above is repeated after a brief pause. If three swings are called for, the action is repeated thrice. In censing the altar, the inferior ministers, the choristers (lay) and the people, the censer is led out and upwards from before the breast, without first uplifting it to the height of the eyes and without giving it the im- pulsions or vibrations. (Cf. De Herdt, Praxis Ponttf., torn, i., cap. xxiii, i8o, et Van Der Stappen, Sacra Liturgia, tom. iii., pp. 386-389.) " Merati, Nov(B Ohserv. xxxi., in Gav., Thes. Sac. Rit., pt. ii... tit. iv. *Bauldry, Man. Sac. Ccercm., pt. ii., cap. ix., art. ii. 26 CEREMONIES OE HIGH MASS. sanctuary; where turning himself by his right (so as not to turn his back upon the altar), he stands at the left of the Deacon facing the Celebrant; to whom he bows profoundly, at the same time with the Deacon, before and after the act of censing. If the foot- pace be too narrow to allow the Sub-Deacon to go down the steps at the Epistle end of the altar in the manner directed above, he will go directly down the steps in front of the Epistle side of the altar to the floor ; then, turning by his right, go on the floor of the sanctuary to his place at the left of the Deacon. When the Deacon and Sub-Deacon bow to the Celebrant, the Master of Ceremonies and the censer- bearer will also bow in like manner;^* and will stand, having their hands joined, the censer-bearer on a line with and at the right hand of the Deacon, the Master of Ceremonies at the right of the censer-bearer; or, if more convenient, the censer-bearer will stand back of and a little to the right of the Deacon, and the Master of Ceremonies will stand back of and a little to the left of the Sub-Deacon. In the former case the boat-bearer will stand behind the censer-bearer; in the latter he will stand at his left hand. The censer-bearer, receiving the censer, which the Deacon presents to him with both hands, takes the top of the chains (or ring therein, if the cap of the chains be held in the hand of the Deacon) with his right hand, and the chains near the censer with his left hand; then he bows to the Celebrant, lowers the censer, puts the top of the chains into his left hand, grasps the chains near the censer cover with his right hand, places his left hand near his breast, holds his ** I,e Vavasseur, Ceremonial, pt. vi., sec. i., ch. i., art. iii. CEREMONIKS OF HIGH MASS. 27 right hand in front of his left, and accompanied by the boat-bearer, goes to the sacristy, where he prepares the censer for the offering of incense at the Gospel. The Deacon, after he has given the censer into the hands of the censer-bearer, goes directly up to his step, and then along that step until he is behind and somewhat to the right of the Celebrant ; where, having his hands joined before his breast, he stands facing the altar. The Sub-Deacon, at the same time, goes along the floor of the sanctuary until he is behind and somewhat to the right of the Deacon ; where he stands facing the altar,' '^ having his hands joined before his breast. While the sacred ministers go to their places, after the censing, the Master of Ceremonies ascends the steps at the Epistle end of the altar, and facing the Celebrant, stands near the book,'® on the step next to the foot-pace. He will point out to the Celebrant with his right hand the Lord's Prayer at the beginning of the Mass. So, also, whenever during the Mass, he is assisting the Celebrant at the book, he will point out what the Celebrant is to sing or read, and will turn the leaves of the Mass-book. ij: ^^ "Celebrans post incensationem altaris stans in cornu Epistolas habens in secundo gradu Diaconum a dextris, et subdiaconum in piano a dextris Diaconi, etc." (Bauldry, Alan. Sac. Ccerem., pt. iii., cap. xi., art. v.) " Pres du livre." Le Vavasseur, Ceremonial, pt. vi., sec. i., ch. i., art. iii. Bauldry, Man. Sac. Ccerem., pt. i., ch. i. xxiii, directs him to stand, "prope angulum posteriorem altaris versus ipsuni celebrantem." t The above direction is intended only for a Master of Ceremonies who is in holy order. If a lay acolyte act as Master of Ceremonies, he will remain standing on the sanctuary floor near the credence, facing the altar, and have his hands joined before bis breast. 28 CEREMONIUS OF HIGH MASS. CHAPTER III. From the Lord's Prayer to the Oeeertory. I. The Lord's Prayer and the Collect for Purity. The Celebrant having been censed by the Deacon, turns by his left to the altar, where facing the open book (the sacred ministers standing behind him, as directed above), he makes the sign of the cross from the forehead to the breast, but over the book if it be a Mass of Requiem ;* and then says the Lord's Prayer and the Collect for Purity, as directed at Low Mass. 2. The Decalogue. If the Decalogue is to be said, the Celebrant with his hands joined turns by his left to the people; and standing with his back to the book, he rehearses dis- tinctly the Ten Commandments. The choir sing the responses, "Lord have mercy upon us, and incline," etc. After the last Commandment, the Celebrant turns again by his left to the altar. 3. The Kyrie eleison. If the Decalogue be not said, then immediately after the Collect for Purity, the Celebrant without changing his position, says, with hands joined, "Hear what our," etc., as directed before at Low Mass. After which the choir begin to sing the Kyrie ; and the Celebrant, with- out in any way changing his position, says the Kyrie, * Except in this instance, all mention of the special ceremonial for a Mass of Requiem is omitted here, and given in a separate chapter under its own title. CEREMONIES OE HIGH MASS. 29 alternately with the sacred ministers, in a low voice, each versicle being said thrice. If the Kyrie sung by the choir be very long, the Celebrant and the sacred ministers having said the Kyric privately, may go and sit down in the sedilia. They return to the altar in time to begin the Collect as soon as the Kyric is ended. In departing from the altar and returning to it, they will observe the direc- tions given on pages 56 and 58.* 4. The Collect. When the choir have sung the Kyrie, the Celebrant standing as before, turns himself somewhat towards the cross, without moving his feet, and says in a low voice, "Let us pray," at the same time disjoining and at once joining his hands, and slightly bowing his head to the cross. Then facing the book, he extends and raises his hands, as at Low Mass, and singsf the Col- lect for the day. The Kyrie ended, the sacred ministers turn by their left, so as to face towards the Gospel side of the sanc- tuary, and advance in that direction until they come directly behind the Celebrant, when they turn towards the altar and stand facing the altar and on a line with the Celebrant while he sings the Collect or Collects,^ to which they do not make * Before leaving the altar, the Celebrant and his sacred ministers, standing where they said the Kyric. bow profoundly towards the altar cross, and then turn and go directly to the sedilia. Cf. Bauldry, Man. .Sac. Ccerem., pt. iii., cap. xi., art. 5. t See Appendix No. 9. * If more than one Collect be used, the words "Let us pray" are to be said before the first and second only. Merati, Nova Obsen'., in Gavantum, Thes. Sac. Rjt., pt. ii., tit. v., x. When any of the greater festivals coincide with a feria in Advent or Lent, an Ember-day or Rogation-Monday, the Collect or prayer for such feria should be said immediately after the Collect for the nay. Otherwise, on such festivals, viz.: those mentioned on page x in tlie Prayer-Book, the collect for the day only should be used; except that there may be a commemoration of a festival which has an octave (as, for example, on St. 30 TERKMONIES OF HIGH MASS. the response "Amen," since it is sung by the choir. ^ Whenever the Celebrant in singing the Collect pro- nounces the Sacred Name, or any name at the utter- ance of which he inclines his head, the sacred min- isters ought to incline their heads in the same manner.^ 5. The B pis tie. Towards the end of the Collect,* the Master of Ceremonies bows profoundly to the altar cross,^ turns by his right, goes down the steps at the Epistle end of the altar, to the floor, and then to the credence, where he takes up the book, from which the Epistle is to be read, with both hands, the edge of the book in his right hand, and holding it as high as and near his breast, he carries it to the Sub-Deacon. Approaching the Sub-Deacon at his right, he bows to him ; delivers the book to him with both hands ; bows again, having his hands joined ; and then passes to the left of the Sub-Deacon. The Sub-Deacon, bowing, receives the book with both hands, taking it at the lower corners, the edge in his left hand ; then holding the book near or upon his breast he bows again, and turns by his left and goes with the Master of Ceremonies on his left to the midst, where both turn towards the altar and genuflect (or bow profoundly if the Blessed Sac- rament be not in the tabernacle) ; they then return at Stephen's Day, when the Collect for the festival of the Nativity of our Lord is said after the Collect for the day), and of the faithful departed, the prayer for whom should always come last in the order of the com- memorations. ^ Cf. Bauldry, Man. Sac. Ccrreni., pt. i., cap. xii., art. i., sec. xxiv. " Merati, Nova Observ. xx., in Gav., Thes. Sac. Rit., pt. ii., tit. v. * If more than one Collect be sung, then the Master of Ceremonies goes to the credence at the commencement of the last Collect. L,e Vavasseur, Ceremonial, pt. vi., sec. i., ch. i., art. iii. * Merati, Noftr Observ. xvi., in Gav., Thes. Sac. Rit., pt. ii., tit. vi. CEREMONIES OF HIGH MASS. 31 once to the Epistle side on the floor of the sanctuary, where both facing the ahar, the Sub-Deacon opens the book, the Master of Ceremonies points out the Epistle, and the Sub-Deacon, in a clear sonorous voice, announces the Epistle.* But if it be a greater feast, two acolytes, having bowed or genuflected with the Sub-Deacon before the altar, precede him and the Master of Ceremonies to the entrance of the choir (in lieu of the ambo), where they stand on either side and a little behind him as he (facing the altar) sings the Epistle. When the Sub-Deacon announces the Epistle, the Deacon goes along his step to the Epistle corner of the altar. Standing at the right of and facing the Celebrant, he points out to him the Epistle, and, if need be, turns the leaves of the Mass-book. His hands are folded® when not in action. The Deacon continues to stand thus, alongside and facing the Celebrant, until the Sub-Deacon has fin- ished singing the Epistle. The Celebrant, meanwhile, announces and reads the Epistle, in a low voice, as directed at Low Mass. At the end he says, "Here endeth the Epistle," and the Deacon makes response, in a low voice, saying, "Thanks be to God." While the Celebrant is reading the Epistle, the Deacon makes, simultaneously with him, all the prescribed inclinations and genuflections, not heeding what is said or done by the Sub-Deacon. •If any clergy assist in the choir, the Sub-Deacon and the Master of Ceremonies bow to them after the act of reverence towards the altar. * "Manibus decenter pectori admotis, non junctis." Merati Noyce Obs. xvii., in Gav., pt. ii., tit. vi. Cf. Le Vavasseur, pt. vi., sec. ii.t ch. ii. 32 cerEmonie;s o^ high mass. But when the Celebrant has finished his reading the Deacon makes the acts of reverence with the Sub- Deacon. During the singing of the Epistle by the Sub- Deacon, the clergy in the choir, the choristers, and the people are seated. If there occur in the Epistle words which require the Sub-Deacon to bow or to genuflect (as directed at Low Mass), the act of reverence is made by him and also by the Master of Ceremonies and all the aco- lytes simultaneously, towards the altar cross. At the end of the Epistle, the Sub-Deacon, closing the book, says, "Here endeth the Epistle," to which the Master of Ceremonies answers in a low voice, "Thanks be to God." Here the choir may sing the anthem called the Grail with its Alleluias, which is sometimes followed by the Tract or the Sequence.* In the meanwhile the Sub-Deacon carries the book in the manner directed above, and with the Master of Cere- monies on his left (the acolytes preceding, if they were with him) goes to the midst of the altar before the lowest step, where they bow or genuflect as before ; then the acolytes go to their places, and the Sub- Deacon and the Master of Ceremonies, in the same order, go on the floor to the Epistle end of the altar, where they ascend the steps and kneel, facing toward the Gospel side of the sanctuary. The Sub-Deacon kneels upon the edge of the foot-pace, the Master of Ceremonies kneeling'^ at his left a little behind him, i. e., upon the second step ; or if the foot-pace be suffi- ciently spacious the Master of Ceremonies also may kneel upon the foot-pace, a little behind and at the left *See Appendix No. i. ' De Herdt, Praxis Pontif., torn, ji., cap. ix., i8l. CERKMONIKS OF HIGH MASS. 33 of the Sub-Deacon. The Deacon withdraws a little, to his right, upon the second step at the Epistle end of the altar, to allow the Sub-Deacon to kneel upon the foot-pace; and then stands, having his hands folded, facing the Celebrant. The Sub-Deacon, kneeling upon the foot-pace, inclines the book towards the Celebrant, holding it, closed, with both hands. The Celebrant turning him- self a little by his right, lays his right hand extended, palm downward, upon the book, and the Sub-Deacon inclines his head and kisses the Celebrant's hand. Then the Celebrant withdraws and raises his hand, and makes therewith the sign of the cross over the Sub-Deacon, saying nothing. Immediately after the blessing, the Sub-Deacon and the Master of Ceremonies rise and go down the steps at the Epistle end of the altar to the floor; where facing each other, the Sub-Deacon gives the book to the Master of Ceremonies, each bowing to the other, before and after.* If the book contains only the Epistles, the Master of Ceremonies will go at once to the credence and put the book down thereon. If it be a Mass-book, wherein also are the Gospels, he may put it on the credence, or hold it until he gives it to the Deacon. 6. The Reading of the Gospel by the Celebrant. Having returned the book to the Master of Cere- monies, the Sub-Deacon turns towards the altar, ascends the steps to the foot-pace at the Epistle corner of the altar, and there takes, from the hands of the Deacon," the Mass-book with its desk or cushion ; • Le Vavasseur, Ceremonial, pt. xii., ch. v., art. ii. • Merati, Nov' HIGH MASS. their candlesticks and to follow the censer-bearer. Then at once (the Master of Ceremonies leading, the censer-bearer and the candle-bearers following, or, if space will permit, walking on either side of him) all go by the floor of the sanctuary to the midst before the altar; where, without making any bow or genuflection at this time, they stand facing the altar in this order : The Master of Ceremonies at the left of the Sub- Deacon ; the second candle-bearer at the left of the Master of Ceremonies ; the censer-bearer at the right of the Deacon ; the first candle-bearer at the right of the censer-bearer ; all being on a line parallel with and immediately before the lowest step of the altar. If space be lacking for the above order, they may take either of the following positions : (ii) M. of C, Sub-Dea. Deacon. 2d C.-br. Cen.-br. 1st C.-br. (iii) Sub-Deacon. Deacon. M. of Cerem. Cen.-br. 2d Can.-br. ist Can.-br. Thus standing before the altar, all bow profoundly; or if the Blessed Sacrament be in the tabernacle, all genuflect, the Deacon and Sub-Deacon upon the low- est step of the altar, the others upon the floor. Then, standing erect, all go in the following order to the place where the Gospel is to be sung.* The Master which it is read in the Gospel, 'This is the true Light.' " (S. Isidore, Bp. of Seville, A. D. 636. EtymoL, L,ib. vii., c. xii., sec. 29, 30, torn, iii.) "Duae candelse evangelium praecedunt, quia lex et prophetae prxces- serunt qui evangelium praedicaverunt. Duo candelabra quae prae feruntur sunt duo prascepta charitatis quae per evangelium instruuntur. Duo acolyti qui ea portant, sunt Moyses et Helias, inter quos Dominus ut sol in monte fulgebat." {Gemma Animce, c. xv.) *On ordinary Sundays and on ferias, the place where the Deacon sings the Gospel is at a little distance from the lowest step of the altar and opposite the Gospel corner of the altar. On such occasions, commonly. CEREMONIES OF HIGH MASS. 4I of Ceremonies, having his hands joined, leads the procession ; after him the censer-bearer walks, carrying the censer as at the first approach to the altar, and gently swinging the censer ; the candle-bearers, carry- ing their candlesticks in the usual manner, follow the censer-bearer, the second on the right hand of the first. Then comes the Sub-Deacon, and last of all the Deacon ; or the Sub-Deacon may walk with the Deacon at his left. In this order they proceed to the place for singing the Gospel, which on ordinary occasions is the Gospel side of the sanctuary below the lowest step, or on the presbytery. On the greater feasts, the place of the Gospel is just within and a little north of the midst of the entrance to the choir, in lieu of the ambo. Having arrived at the place appointed for singing the Gospel, the Master of Ceremonies turns aside to his right, so as to allow the candle-bearers and Sub- Deacon to pass by him, and then faces towards the censer-bearer. The latter on his arrival turns to his left, faces the Master of Ceremonies, and stands, gently moving the censer in order that the fire may not die out. The candle-bearers pass on between the Master of Ceremonies and censer-bearer and go a pace or two beyond ; then they turn about, separating a little as they turn, so as to allow the Sub-Deacon to stand between them and on a line with them. The second the lack of space and the shortness of the distance to be traversed will not permit of the formal procession for which directions are here given. In such cases, after the common act of reverence, the Master of Cere- monies will turn by his right so as to have his side (not his back) to the altar: The censer-bearer will turn and go to his place at the left of where the Deacon will stand: The candle-bearers go a little beyond the Master of Ceremonies, then turn and face southward: The Sub-deacon turns by his left and advances to the point between the candle-bearers, where he turns again by his left, faces the Deacon and receives the book: The Deacon, turning by his left, follows the Sub-deacon, stands in his place, with the Master of Ceremonies on his right and the censer- bearer on his left, botli a little behind him, and sings the Gospel. iCf. Merati, et Van Der Stappen, in loco.) 42 CER12MONIES OF HIGH MASS. candle-bearer faces towards the Master of Ceremonies, and the first towards the censer-bearer. The Sub- Deacon passes on until he conies to the place where the candle-bearers are; and then turning himself (by his right) so as to face towards the south, he stands between the candle-bearers, and on a line with them. The Deacon, coming to the Sub-Deacon and facing towards the north, gives the Sub-Deacon the book open at the Gospel for the day. The Sub-Deacon takes the book with both hands^* and holds it, open towards the Deacon, at such height as may enable the Deacon con- veniently to sing the Gospel. ^^ If the choir sing Gradual, Tract or Sequence they should so measure their song that it will not end before the Deacon stands ready to announce the Gospel. II. The Singing of tlie Gospel by the Deacon. The Deacon, as soon as the book is held up before him, says, in a low voice, "The Lord be with you ;" and response is made by the acolytes saying in a low voice, "And with thy spirit." At this moment the Celebrant standing at the Epistle side, turns towards the book of the Gospels, not fully, but with his right side to the altar ; and so remains until he has been ^* "Elevatum ante pectus et oculos suos, ita iit Diaconus in eo legere commode possit, et oculi sub-diaconi impediantur a libro, ne recta videant Diaconum." Merati, Nova Observ.. in Gav., Thes. Sac. Rit., pt. ii., tit. vi. XXX. et Bauldry, Man. Sac. Ccrrem., pt. iii., cap. xi., art. v. ^^ According to old English and French uses, a processional cross was used, on double feasts, at the reading of the Gospel. The Sarum cus- tomary mentions lights borne and incense used at the Gospel, and the reading thereof by the Deacon facing towards the north. "Et si duplex festum fuerit crux preccdat," etc. . . . Et cum ad locum legend! jiervenerit, textum ipsum sub-diaconus accipiat et a sinistris ipsius diaconi quasi oppositus ipsum textum dum evangelium legitur, teneat, ceroferariis diacono assistentibus, uno a dextris reliquo a sinistris ad eum conversis. Thuribularius stet post diaconum ad eum conversus. Et semper legatur evangelium ad missam versus aquilonem." Frere, Cust. Sarum., pp, 73, 74. CCREMONIKS OF HIGH MASS. 43 censed by the Deacon, just before the Creed, except when he is required to turn and bow, or to genuflect towards the altar. "Then the people, all standing up," the Deacon, as he sings "the Holy Gospel is written," places his left hand upon the book and makes the sign of the cross with the thumb of his right hand upon the text^" of the Gospel at its beginning; then placing his left hand extended, palm towards himself, below his breast, he sings "in the ''' Chapter of , begin- ning at the \^ersc," at the same time signing him- self with the thumb of his right hand upon his fore- head, lips and breast ; and then joins his hands before his breast. The Master of Ceremonies, when the Deacon signs himself, makes the like signs and turns a little towards the Celebrant as a signal to him to sign himself like- wise. All others, except the candle-bearers, Sub- Deacon and censer-bearer (who are hindered) make the sign of the cross at the same time. While the choir sing the response, "Glory be to thee, O Lord," the censer-bearer passes behind and to the right of the Deacon, and holding the top of the chains in his right hand, and the chains near the censer in his left hand, he presents the censer to the Deacon, putting the top of the chains into the Deacon's left hand and the chains near the censer cover into his right hand. The censer-bearer bows to the Book of the Gospels before and after the censing, and stands so as not to turn his back upon the altar. Having received the censer, the Deacon bows to the book, and then ^" "Signat primo librum, non quasi benedicens librum, sed quasi dicatur. Hie est liber Crucifixi." Quartus, Cowi. Rub. Mis., pt. ii. tit. vi. *See Ceremonies of Low Mass, pp., 5 and 75. 44 CERICMONIKS OF HIGH MASS. censes the book^^ with three swings of the censer :f the first towards the middle; the second towards the page at his left hand, and the third towards the page at his right hand ; then he again bows profoundly to the book. He ought so to time the censing that he will have fin- ished it and be in readiness to sing the Gospel immedi- ately after the choir have ended their song. Whenever the Deacon, during the singing of the Gospel, makes an act of reverence, he will always do so towards the book. The Celebrant, the blaster of Ceremonies, the censer-bearer and other acolytes, when they bow at the name of Jesus, and when they genuflect, do so towards the altar cross. At the name of the blessed Virgin Mary, and at the name of the saint whose festival is celebrated or commemorated, they bow towards the Book of the Gospels.^* The Sub-Deacon and the candle-bearers remain motionless until after the Deacon has sung the Gospel. Having censed the book, the Deacon at once returns the censer to the censer-bearer ; and joining his hands, begins to sing the Gospel as soon as the choir have finished singing the response, "Glory be," etc. The censer-bearer, receiving the censer from the Deacon, takes the top of the chains in his left hand and the chains near the censer in his right hand and goes back to his place at the left of and a little behind the Deacon, where he stands as before, yet does not swing the censer during the singing of the Gospel.* 17 "Xer librum incensat in reverentiam libri sanctorum Evangeliorum, et ad significandum effectum gratise quam Christus communicat veris auditoribus Evangelii." Quarti, Com. Rub. Mis., pt. ii., tit. vi. tSee note on mode of censing, in chapter on the first censing of the altar, page 25. IS De Herdt, Pra.ris Pontif., torn, ii., p. 155, et Merati, in Gav., pt. ii., tit. vi., Observ. xxxiii. •"Non agitabit thuribulum interea dum Evangelium cantatur." (Van Der Stappen, Sac. Liturgia, torn, v., p. 17.) CEREMONIES OF HIGH MASS. 45 The Master of Ceremonies may, as the Deacon is about to announce the Gospel, point, with his right hand, to the sacred text, indicating, to the Deacon, the Gos- pel to be sung ; he may also turn the leavesf of the Mass Book, if need be ; and at the end of the Gospel he will say,$ "Praise be to thee, O Christ." 12. The Return of the Procession. When the Deacon has finished singing the Gospel, without any delay, he points out with his right hand to the Sub-Deacon the beginning of the text of the Gospel ;§ then he turns by his right so as to face towards the altar and draws back a little to allow the Sub-Deacon to pass. After which the Sub-Deacon, carrying the book open and elevated on his left arm and held at the sides by both hands, goes straightway by the shortest route to the Celebrant, making as he goes no direct act of reverence, even though he must pass the Blessed Sacrament exposed on the altar.*" Having arrived upon the foot-pace before the Cele- brant, the Sub-Deacon presents to him the book, to be kissed, at the same time pointing with his right hand to the text of the Gospel which has just been sung. The Celebrant taking hold of the lower part of the book with both hands, kisses the text at its begin- ning, and says in a low voice, "By the Gospel words to-day, may our sins be done away." -". After the Cele- brant has kissed the book, the Sub-Deacon, w^ho has retained hold of it, closes it, and then bows to the Cel- t Le Vavasseur, Ceremonial, pt. xii., ch. iii., art. ii. t Van Der Stappen, Sac. Lit., torn, v., p. 57. § If, to do this, a leaf of the book must be turned, the Deacon turns it. ^' Bauldry, Man. Sac. Ccrrem., pt. iii., tit. xiii., c. xi., art. vi., sec. 4. ^ See Ceremonies of Low Mass, p. 78. 46 CEREivtONIES of lircfi MASS. ebrant ; then he makes the due act of reverence towards the altar cross f^ then turns by his left and goes directly down the altar steps to the sanctuary floor, where (with inclinations before and after) he hands the book to the Master of Ceremonies, or to an acolyte, who bows before and after receiving the book, and then at once goes and lays it down upon the credence. The Sub- Deacon, having given the book to the Master of Cere- monies or an acolyte, joins his hands, turns towards the altar, and stands facing it, immediately before the lowest step, about midway between the midst and the Epistle corner. When the Sub-Deacon goes to the Celebrant, the Master of Ceremonies, the censer-bearer, the candle- bearers and the Deacon return to the altar. The Mas- ter of Ceremonies goes first, the censer-bearer and the candle-bearers follow him, and the Deacon walks last of all, having his hands joined before his breast. When the Master of Ceremonies comes immediately before the altar, he bows or genuflects in the midst, and then goes to the right of the Sub-Deacon. If an acolyte has not taken the book, he receives it from the Sub-Deacon, bowing before and after taking it, carries it to the credence, and returns promptly to his place at the right of the Sub-Deacon. The censer-bearer having arrived in the midst before the altar, a little back from the lowest step, withdraws, with the boat-bearer, a little to his right to permit the Deacon to come directly in the midst before the lowest step ; he turns himself some- what towards the Deacon when the latter passes him, and then faces again towards the altar. The candle- ^ Merati, Nova Observ., in Gavantum, Thes. Sac. Rit., pt. ii., tit. vi., sec. xxxvi. CEREMONIES OF HIGH MASS. 47 bearers having arrived in the midst before the altar, near the censer-bearer's position, separate ; the first going to the right of the censer-bearer, the second to the left of and a little behind the place which the Deacon will occupy when he stands before the altar. The candle-bearers will also face a little towards the Deacon as he passes by them, and then face towards the altar. The Deacon advances to the midst imme- diately before the lowest step of the altar. Then all (except the Sub-Deacon and the Master of Ceremo- nies) together bow profoundly to the altar, or they gen- uflect, if the Blessed Sacrament be in the tabernacle, and also bow to the Celebrant, and then stand erect. Then the candle-bearers go without delay to the cre- dence, upon which they put down their candlesticks. They remain standing by them, having their hands joined and facing towards the altar. Which position they will also observe during the Creed, if it is to be sung. 13. The Second Censing of the Celebrant. After making due reverence to the altar and to the Celebrant, the Deacon, standing in the midst on the sanctuary floor, before the lowest step of the altar, takes the censer which is presented to him (in the same manner as at the Gospel) by the censer-bearer; and turning towards the Celebrant, standing at the Epistle side of the altar, bows to him, and then censes him with three swings of the censer ; again he bows as before, and then returns the censer to the censer-bearer. The Deacon will thus swing the censer towards the Cele- brant, even though the smoke of the incense fail ; for incense may not be put in the censer for the purpose 48 CEREMONIES OE HIGH MASS. of censing the Celebrant.-- The Master of Ceremonies and the censer-bearer will bow to the Celebrant at the same time and in like manner, with the Deacon. 14. The Saying of the Creed. The Celebrant, after he has been censed, having his hands joined, goes at once to the midst and faces the altar. The Deacon, having returned the censer, imme- diately ascends to the second step of the altar (that next to the foot-pace) and there, having his hands joined, stands erect directly behind the Celebrant. The Sub-Deacon goes to the midst, faces the altar, and stands erect behind the Deacon on the sanctuary floor, immediately before the lowest step, having his hands joined. The Master of Ceremonies stands on the floor near the lowest step, opposite to and facing the Epistle corner of the altar, having his hands joined. The censer-bearer stands on the floor behind the Sub- Deacon.'^ The boat-bearer comes to the left of the censer-bearer, and stands facing the altar. Then the Celebrant begins the Creed (if it is to be sung), as directed at Low Mass, The sacred ministers bow at the same time and in like manner with the Celebrant, when he sings the word "God ;" immediately after which they bow pro- foundly towards the altar cross, or genuflect"-^ if the 22 "Non enim ponendum est thus in thuribulum pro incensando Cele- brante, etiam fumo deficiente." (Merati, in Gav., Thes. Sac. Rit., tit. ii., pt. vi., Nova Observ., xxxvii.) ^ Ee Vavasseur, Ceremonial, pt. vi., sec. i., ch. i., art. iii., 51. 25 The sacred ministers, before they ascend the steps, after the Cele- brant has sung his first words of the Creed, make due act of reverence in the places wher they stand, and do not repeat the act when they arrive on the foot-pace. See Merati, in Gav., pt. ii., tit. iv., Observ. xxxiv. CEREMONIES OF HIGH MASS. 49 Blessed Sacrament be in the tabernacle; then, stand- ing erect, the Deacon moves on his step a httle to his right, the Sub-Deacon at the same time advances directly up to the second step and then moves a little to his left ; then both together go up to the foot-pace"" and stand alongside the Celebrant, the Deacon on the right hand, the Sub-Deacon on the left hand ; and then recite with him the Creed in a low voice. The censer-bearer, immediately after the Celebrant has begun the Creed, makes the due act of reverence towards the altar (the boat-bearer also bowing or genuflecting at the same time), and then goes to the sacristy or other suitable place to put down the censer, the boat-bearer accompanying him. If there is to be a sermon, he returns with the boat-bearer to his place on the floor at the Epistle end of the altar, or wherever as being most convenient, the Master of Ceremonies may direct ; and there in a low voice they recite the Creed with the Celebrant and sacred ministers, making the acts of reverence and signing themselves at the same time and in like manner with them. The candle-bearers and all the other acolytes, stand- ing in their places, having their hands joined, and facing towards the altar, will also recite the Creed in a low voice, bowing, genuflecting and signing them- selves in like manner and at the same time with the Celebrant. Whenever, in their private recitation of the Creed at the altar, they utter words at which they should bow towards the cross, and also while the choir sing -* MeratL Nova- Observ., in Gavantiim, Thcs. Sac. Rit., pt. ii., tit. iv., xxxiv. "Sic ambo jequaliter hinc inde ascendunt, quod semper faciiint, dum ascendunt ad altare, ut se collocent ad latera Celebrantis." 50 CEREMONIES OE HIGH MASS. such words,-' the Celebrant and sacred ministers bow in the customary manner. If, while thus privately reciting the Creed, they say the words, "And was incar- nate . . . and was made man," at a time other than when they are sung by the choir, the Celebrant and sacred ministers genuflect (on one knee) upon the foot-pace, without leaving the altar. They will also genuflect upon both knees upon the edge of the foot-pace while the choir sing those words (at which time every one in the church will genuflect). A little before the choir begin to sing the words, "And was incarnate," the Celebrant turns, by his right, towards the people, moving, as he does so, a little towards the Gospel side of the altar, so as not to turn his back directly upon the altar cross, the Sub-Deacon turning at the same time and in the same manner^ the Deacon turning by his left and moving a little towards the Epistle side of the altar ; then all three go directly down to the second step (that next below the foot-pace) and turn, the Celebrant and Sub-Deacon by their right, the Deacon by his left, and face the altar, the Cele- brant standing in the midst directly before the altar- cross and between the Deacon on his right and the Sub-Deacon on his left ; then all three kneel on both knees upon the foot-pace, and bow their heads pro- foundly, while the choir sing the words, "And was incarnate by the Holy Ghost, of the Virgin Mary, and was made man." Then the Celebrant and the sacred ministers rise, go again upon the foot-pace, and stand as before.-* ^ Qundo vero Celebrans et Ministri nolunt sedere, sed stare ad altare, dum cantalur symbolum, . . . facient inclinationeni ad ea verba, ad quae, dum cantantur in synibolo, fit inclinatis cruci." Ibid, xl. "Nee tamen se signant ad finem symboH dum cantantur in choro." Bauldry, Man. Sac. Carem., pt. i., c. xii., art. i, xxxiv. 2* Merati, in Gav., Observ. xl., pt. ii., tit. vi. CERFCMONIKS OF HIGH MASS. 5I If the Celebrant and the sacred ministers sit while the choir sing the Creed, it seems fitting that they should first recite the Creed privately while stand- ing at the altar, observing the directions given above.''* After they have privately said the Creed, a little before the choir sing the words, "Came down from heaven," the Celebrant and the sacred ministers descend the altar steps to the floor and kneel upon the lowest step, the Celebrant in the midst ; they profoundly incline their heads while the choir sing the words, "and was incarnate," etc., and after the words, "and was made man," have been sung, they rise and go to their seats, the sacred ministers walking on either side of the Celebrant, or the Sub-Deacon going in advance, the Deacon following, and the Celebrant last of all, as may be convenient. The Master of Ceremonies will go in advance of the Celebrant and the sacred ministers to the sedilia ; take up the Celebrant's biretta and with- draw a little, so as to allow the Celebrant to come un- hindered to his seat. On the arrival of the Celebrant and the sacred ministers at the sedilia, the Master of Ceremonies will bow to the Celebrant, then bow to the Deacc«i and present to him the Celebrant's biretta, and then withdraw to his place near the credence, where he will regularly stand (except during the ser- mon) whenever the Celebrant is seated. In tak- ing their seats, the Celebrant and Sub-Deacon will turn by their left, the Deacon by his right, to avoid turning their backs upon the altar. The Celebrant will sit in the midst between the Deacon on his right and the Sub-Deacon on his left. As the Celebrant scats ™ "Si vero sedere velit, expectando tamen (quod est convenientius) post versum Et incarnatns est." Merati, Nova Observ., in Gavantum, Tlics. Sac. Rit., pt. ii., tit. vi., xl. 52 CERICMONIES OF HIGH MASS. himself, the sacred ministers Hft the back of his chas- uble and arrange it so that the Celebrant may not sit upon it. When the Celebrant is seated, the Deacon presents to him his biretta. Having received his biretta the Celebrant covers his head. The sacred ministers then bow to the Celebrant, take up their own birettas, and sit down in their places. If need be, the acolytes may assist them, lifting the back part of the dalmatic and tunicle. When seated the sacred ministers cover their heads. W^hile seated, they uncover their heads and bow when the choir sing the words, "Jesus Christ," "And was incarnate . . . And was made man," and "together is worshipped." On the feast of the Annun- ciation and on Christmas Day, they uncover and then kneel dov/n before the sedilia (if possible on the lateral step of the altar), facing north, while the choir sing, "And was incarnate . . . And was made man." They then rise, cover their heads, and resume their seats. 15. The Spreading of the Corporal. If the Celebrant and his sacred ministers remain at the altar during the Creed, after the choir have sung the words, "And was made man," the Deacon, standing on the foot-pace at the right of the Cele- brant, without any act of reverence, turns by his right and goes, by the shorter way, to the credence. Meanwhile the Master of Ceremonies also goes to the credence ; he takes up with both hands, the burse, turns towards the Deacon, and bowing moderately before and after, presents the burse, with its open- ing turned awav from himself, to the Deacon, who CEREMONIES OF HIGH MASS. 53 bows to the Master of Ceremonies, takes the burse in both hands (putting his thumbs and index fingers above, the other fingers below the burse), the open- ing turned towards himself, bows again, then turns, and, carr3ing the burse horizontally at about the height of and not far from his eyes, goes by the fioor of the sanctuary^" to the midst before the lowest step, makes due act of reverence towards the altar cross, goes up to the altar, and standing in the midst (the Celebrant and the Sub-Deacon meanwhile having moved a little towards the Gospel corner of the altar), holding the burse upright on the altar with his left hand, the opening of the burse turned towards the Epistle side of the altar, with his right hand he takes the corporal out of the burse and lays it down upon the altar. Then taking the burse with his right hand (meanwhile resting his left hand upon the altar), he places the burse upright on the Gospel side of the altar, against the gradine, with the opening turned towards the midst of the altar, and then with both hands care- fully unfolds and spreads the corporal in the middle of the altar, in such a manner that the front (cross- marked) edge of the corporal about reaches the front edge of the altar mensa. When the Deacon has unfolded and spread the corporal, he moves to his place a little to the right of the midst, the Celebrant and Sub-Deacon return to their former positions ; all three stand as before, and if they have not already finished saying the Creed, they continue and conclude its recital in a low voice. If the Celebrant and the sacred ministers are seated *" Merati, Nova Observ., in Gavantum, Thes. Sac. Rit., pt. ii., tit. vi., Sli. 54- ceremonih;s of high mass. during the singing of the Creed, immediately after the words, "And was made man," at a sign from the Master of Ceremonies, the Deacon rises, takes off his hiretta, bows to the Celebrant, lays down his biretta upon his seat, goes to the credence, and there receives from the Master of Ceremonies the burse, which he carries at once to the altar, as directed above, bowing to the Celebrant as he passes him when going to the altar. Having unfolded and spread the corporal, the Deacon bows profoundly towards the altar cross, or genuflects if the Blessed Sacrament be in the tabernacle, and returns to his seat by the shorter way.^^ Arrived again at the sedilia, the Deacon bows profoundly to the Celebrant, moderately to the Sub-Deacon (both of whom bow in return to the Deacon), and then takes up his biretta, sits down and covers his head. 1 6. The Declaring of Holy Days. When the choir are about to finish singing the Creed, if the Celebrant and sacred ministers are seated (and there is not to be a sermon), at a sign from the Master of Ceremonies, all three rise, lay aside their birettas, and, escorted by the Master of Ceremonies, they return to the altar, by the longer way, the Celebrant walking between the Deacon on his right and the Sub-Deacon on his left, or following the Deacon, who then follows the Sub-Deacon, if this order be more convenient. Having arrived in the midst before the lowest step of the altar, all three make due reverence to the altar, after which the Celebrant ascends the altar steps between the sacred ministers, who support his vestments, and go with him as far as the second step ; »i Merati, Novce Observ., in Gav., Thes. Sac, Rit., pt. ii.. tit. vi., xli. CEREMONIl-S OF HIGH MASS. 55 then as the Celebrant goes up to the altar, the Deacon remaining on his step, moves directly behind him ; and the Sub-Deacon turns by his right, and descends to the floor; and there he turns by his right towards the altar, and stands on a line with the Deacon and the Celebrant. The Master of Ceremonies, in escorting the Cele- brant and the sacred ministers from the sedilia to the altar, goes before them until he arrives at the Gospel side of the altar, a little to the left of the place where the Sub-Deacon will stand when he faces the altar ; there the Master of Ceremonies turns towards the altar and makes an act of reverence with the Celebrant and his sacred ministers, and when the Offertory has been said by the Celebrant, escorts the Sub-Deacon to the credence. The Celebrant, when the choir have finished singing the Creed, standing on the foot-pace immediately before the altar in the midst, turns by his right, faces the people, and "Declares unto the people what Holy- days, or Fasting-days, are in the week following to be observed, and (if occasion be) he shall give Notice of the Communion, and of the Banns of Matrimony, and other matters to be published."^- When the Celebrant turns to the people, to give the notices, the Deacon will move a little towards the Epistle side of the altar, and when the Celebrant turns again to the altar, the Deacon moves back to his place and stands facing the altar, as before. 3- By the English Rubric in the Prayer Book of 1662, the Curate. 1. e.. the Priest who had the care of ■souls was the minister who should "declare unto the people what holy days," etc. If the minister, i. e., the parish Priest, be not the Celebrant, but sit in the choir stalls or preach, he should make the announcements from his stall or in the pulpit before beginning to preach. 56 CERKMONIKS OF HIGH MASS. When he has duly announced the Holy Days, etc., the Celebrant turns back again to the altar (complet- ing a circle), and standing as before, having his hands joined, he reads one of the Offertory sentences, after which the choir begin their song. While the Celebranf reads the Offertory, the Deacon and Sub-Deacon stand behind, and on a line with him; the Deacon on his step, the Sub-Deacon on the floor. 17. The Sermon.^^ If a sermon is to be preached, the Celebrant and his sacred ministers (if they have remained at the altar during the singing of the Creed), when the choir are about to finish singing the Creed, make the proper reverence before the midst of the altar, and then, standing erect, turn themselves toward the Epistle side of the sanctuary, and go directly to their seats. If the foot-pace be wide enough to permit it, the Sub-Deacon will pass by the Celebrant and Deacon (on their right), and go first. If this order be not convenient, the Sub- Deacon, before the Celebrant moves, will turn by his right and go down to his step ; the Deacon, turning by his left, will go down to his step ; then all three, standing the one behind the other and facing the altar, turn by their right towards the Epistle side, and go directly to the sedilia, where they take their seats in the order and manner directed above. Then the Mas- ter of Ceremonies will accompany the preacher to the pulpit, and return to his place near the credence, or elsewhere. The preacher will wear a surplice and stole, and (if it be the custom) a biretta. 83 "Prseterea ex mente Ecclesiae, in Missa Parochiali non tantutn E;vangelium legi aut cantari debet sed etiam explanari, et a Parocho populus instrui; sive ipsa concio Missae Parochiali jungi debet." Van Espen, Jus, Ecdes. Univ. pt, ii., tit. v. CEIRKMONIKS OF HIGH MASS. 57 If the Celebrant be the preacher, and will preach from the pulpit, he will lay aside his chasuble and man- iple at the sedilia, assisted by the sacred ministers, put on his biretta (if it be the custom), and then, escorted by the Master of Ceremonies, go to the pulpit.* Arrived in the pulpit, and facing- the people, the preacher will take off his biretta (if one is used), and then make the sign of the cross, saying, "In the Name of the Father, and of the Son, and of the Holy Ghost. Amen." He will then put on his biretta and proceed with the sermon. •''■* If the Celebrant will preach from the altar, he will retain his vestments, and turning by his right, so as to face the people, will stand on the foot-pace, having his back turned towards the Gospel side of the altar. In this case the sacred ministers, before the Celebrant moves from the midst, after due reverence to the cross, descend to the floor before the midst of the altar, make there another act of reverence, and then go to the sedilia on the Epistle side of the sanctuary and, after the invocation, take up and put on their birettas, and take their seats. The sermon ended, they return promptly to their places behind the Celebrant. During the sermon the Master of Ceremonies and the acolytes may sit on seats appointed for them. If the Celebrant has preached from the pulpit, he will return, after the sermon is ended, to the sedilia, accompanied by the Master of Ceremonies ; and there, assisted by the sacred ministers, put on his maniple and chasuble; then, preceded by the Deacon and Sub- • If the preacher in going to the pulpit passes before the high altar, he should go to the midst and make the due act of reverence and then proceed to the pulpit. ** C/. Bauldry, Man. Sac. Ccerem., pt. i., c. x., vi. 58 CEREMONIES OF HIGH MASS. Deacon and Master of Ceremonies, he will return to the altar by the longer way, on the floor of the sanctuary. If some one other than the Celebrant was the preacher, the Celebrant and his sacred ministers will rise from their seats when the sermon is ended, and stand with uncovered heads while the preacher says the Gloria Patri or an Ascription. When the Celebrant stands up, all the acolytes will also rise and stand in their places. The Master of Ceremonies will accom- pany the preacher from the pulpit to his place in the choir or sanctuary, and then return to his own place near the credence. CHAPTER IV. From the Oefertory to the Canon. After the Gloria or the Ascription, the Celebrant (having his hands joined, preceded by the Sub-Deacon, who goes first, and the Deacon, both with hands joined) returns to the altar by the longer way. Having arrived at the midst before the lowest step, the Cele- brant faces the altar; and, having the Sub-Deacon on his left hand and the Deacon on his right, he makes together with them the proper reverence towards the altar cross; and then ascends the steps to the altar, the sacred ministers going up with him as far as the second step, and supporting his vestment on either side, and reads one of the Ofifertory sentences. Towards the end of the sermon, the censer-bearer, attended by the boat-bearer, will go to the sacristy, make ready the censer, and return with it to the sanc- tuary, at the Offertory, CEREMONIES OE HIGH MASS. 59 As the Celebrant steps upon the foot-pace, the Sub- Deacon, turning by his right, descends to the sanctuary fioor and stands facing the altar, directly behind the Celebrant. At the same time the Deacon (who in ascending does not go beyond his own step) moves directly behind the Celebrant. When the Celebrant has said the Ofifertory sentence, the Deacon makes the proper reverence, moves a little to his right and goes up to the altar, and stands at the right of the Celebrant. At the same time the Sub- Deacon, after due reverence towards the altar cross, having his hands joined, goes to the credence, accom- panied, if it be convenient, by the Master of Cere- monies. The Sub-Deacon placing his right hand upon the veil immediately over the chalice, takes hold of the knop of the chalice, at the back (the Master of Cere- monies lifting the veil a little that the Sub-Deacon may do this easily), and turns the chalice around so that the back part of the veil may look towards himself; then lifting the chalice by his left hand, having his right hand extended and resting on the veil above the chalice, and holding it at about the height of his breast, he carries it to the altar by the shortest way, and puts it down upon the Epistle side of the altar at the right of the Deacon. The Master of Ceremonies having accompanied the Sub-Deacon to the altar, will return to his place on the sanctuary floor opposite the Epistle side of the altar. I. TJic Oblation of the Bread. If many particles are to be consecrated for the com- munion of the faithful, the ciborium, or another 6o CE;R1;M0NIES 01' HIGH MASS. chalice, in which they have been placed, is carried to the altar by the Sub-Deacon before he carries the chal- ice which is to be vised in the Mass as the vessel for the Precious Blood, and is given to the Deacon, who places it upon the corporal, near the tabernacle. If very few particles are required they may be placed with the host upon the paten before the Mass. Or the Sub-Deacon may receive them from the first acolyte* after placing the veiled chalice upon the altar. When the Sub-Deacon carries the chalice to the altar, the second acolyte,* having first removed the stoppers, takes up the cruets, the wine in his right hand, the water in his left, and carries them to the altar ; where he stands, facing toward the Celebrant, on the second step, at the Epistle end, holding the cruets before his breast imtil they are required by the Sub-Deacon. When the Sub-Deacon has set down the chalice upon the altar, the Deacon taking the veil with both hands, at the back corners, lifts it carefully so as not to dis- place the pall ; and then lays it down upon the altar at the right of the corporal near the gradines, folding it as directed at Low Mass. Then taking up the paten with the pall, he lays the pall down upon the altar near and on the right of the corporal, and then holding the paten with both hands, the right above and the left underneath, he kisses the (edge of the) paten, and then the right hand of the Celebrant, and presents it to the Celebrant, in such manner that the Celebrant may take it easily with both hands. The Celebrant, taking the paten with the host upon * The acolytes here spoken of are the same persons who act as the candlebearers, but are distinct from the torchbearers. CEREMONIES OF HIGH MASS. 6 1 it, offers the host in the accustomed manner,' and having said the prayer, "Receive, Holy Father," etc., puts down the paten (with the host upon it)'' upon the corporal, a little back of the cross embroidered thereon. If a ciborium or other vessel containing smaller hosts to be consecrated be upon the altar, the Deacon uncov- ers the ciborium, and with his right hand he holds it raised a little, while the Celebrant says the prayer, "Receive, Holy Father," etc. Then he replaces it upon the altar, a little behind the chalice, and covers it. 2. The Oblation of the Chalice. While the Celebrant offers the host, the Sub-Deacon takes the chalice, with his left hand by the knop ; and holding the purificator with the fingers of his right hand, wipes the inner part of the cup of the chalice ; then folding the purificator around the knop, he takes up the chalice (holding it with his left thumb and forefinger at the foot, just at the right of the cross thereon, the fingers of his right hand grasping the knop enwrapped with the purificator), and hands it to the Deacon. The Deacon taking with both hands the chalice from the Sub-Deacon, sets it down upon the altar before him ; then holding, with his left hand, the chalice and the purificator as directed at Low Mass, with his right hand, he receives the cruet of wine from the Sub-Deacon (who received it from the second acolyte, without kiss), and pours wine into the chalice. While the Deacon pours wine^ into the chalice, the * As directed in Ceremonies of Low Mass, pg. 84. "Sed solus Cele- brans Hostiam offert." Merati, Novel Observ., in Gav., Thes. Sac. Rit., pt. ii., tit. vii., liii. ^ See Appendix No. 6. ' Benedicatur aqua priusquam infundatiir in calicem, non item vinum, quia vinum significat Christum, qui nulla indiget benedictione; aqua vero 62 CEREMONIES OE HIGH MASS. Sub-Deacon takes with his right hand from the second acolyte the cruet of water, and elevating it a little, holds it out over the altar towards the Celebrant, inclining himself a little towards the Celebrant, and saying in a low voice "Bless, Reverend Father." The Celebrant placing his left hand upon his breast, makes with his right hand the sign of the cross toward the cruet of water, at the same time saying, in a low voice, the prayer, "O God who didst wonderfully create;" then joining his hands, he continues, "and yet more wonderfully," etc.* Immediately after the Celebrant has blessed the water, the Sub-Deacon pours a few drops of the water into the chalice. Then putting the cruet of water into his left hand, and taking with his right hand the cruet of wine from the Deacon, he hands both cruets (first the wine, then the water) to the second acolyte; who carries them to the credence, and puts the stopper in the cruet of wine; and he then stands in his place by the credence, facing towards the altar. The Sub-Deacon remains standing before the altar at the Epistle corner. After wine and water have been poured into the chal- ice, the Deacon, if need be, wipes away with the purifi- populum, qui in hac vita nequit esse sine peccato, propter quod indigct benedictione Dei, ut reddatur dignus ad unionem cum Christo. Item, quia Populus unitur cum Christo solum per benedictionem gratise ipsius Christi, quem sacerdos benedicens figurat. P. M. Quarti Com. in Rub. Mis. pt. ii., tit. vii., 4. "Admiscetur vino parum aquae, ita ut aqua convertatur in vinum, vel absorbeatur a vino; quia aqua significat populum, et vino reprse- sentatur Sanguis Christi Domini, episque virtus; unde hac caeremonia denotatur unio populi fidelis cum suo capite Christo, virtute hujus Sacramenti, et Sanguinis Christi." Ibid, No. 11. "In missa solemni Diaconus infundit vinum in calicc, et Sub-diaconus aquam; quia Diaconus reproesentat Praedicatores Evangelii, per quos . Thes. Sac Rit., pt. iv., tit. viii. Observ. vii.) With us, the Celebrant at the Confession, kneels upon the foot-pace, before the midst of the altar. Both of the sacred ministers must kneel when the Celebrant kneels. As then the Deacon must kneel during the Confession, it seems fitting that he should kneel as nearly as possible in the place where by old usage, he would have stood in reciting the Confession. And as the Celebrant kneels facing the altar it is fitting that the Deacon should do likewise. If the l)eacon kneels opposite the Epistle corner, the Sub-Deacon ought to kneel opposite the Gospel corner and on a step not higher than that on which the Deacon kneels. " By the present and old time usage in the Latin rite, the Celebrant is required to say the Absolution in the plural form, even if there be but one person to receive the Sacrament; because, as BaruflFaldus says, "these words belong also to others present, about to communicate by spiritual communion." "Porro sicut in missa, imo tantum praesente. 78 CEREMONIES OE HIGH MASS. "Hear what comfortable," etc., in the manner (Hrectcd at Low Mass. During the Confession, Absolution and Comfortable Words, the sacred ministers, acolytes and choir, kneel. At the Siirsum corda they stand again until after the Sanctus; then the acolytes and choir kneel until after the elevation.* When the Celebrant begins the Comfortable Words, at a sign from the Master of Ceremonies, the acolytes who are to carry torches at the elevation, go to the sacristy, making, together, in the midst, due act of reverence towards the altar before they leave the sanc- tuary. 12. The Preface. After the Comfortable Words, the Celebrant, extend- ing and raising his hands to the height of his shoulders, and standing turned to the people, sings "Lift up your hearts." When the choir have sung the response, the Celebrant joins his hands before his breast, and sings, "Let us give thanks unto our Lord God." Then at once turning again to the altar (completing a circle), and having hands raised and extended as at the Collect, the Celebrant sings the Preface, "It is very meet, right," etc. At the end of the Preface, the Celebrant joins his dicitur Misereatur vestri, ita etiam uno tantum communicaturo dici debet vestri, non tui, hsec enim verba cadunt super alios priesentes, communione spiritual! communicaturos." Baruffaldo, Ad Rit. Rom. Com., tit. xxiv., sec. iii. 1^ The texts of Scripture, here called "Comfortable Words," are to be regarded as closely associated with the words of Absolution, and not as a lesson. The Celebrant should say (not sing) them, in the tone of voice used in the Absolution. * In Masses on the ferias in Advent and Lent, and Ember days, (and vigils that are fasts), except Maundy Thursday and the vigils of Christmas, Easter and Whitsun, the acolytes and choir kneel at the Collect for the day, at the prayer of consecration until the end, and at the post-communion Collect. Cf. Van Der Stappen, Sac. Liturgia, tom. v., p. 437. CEREMONIES OE IIIGII MASS. 79 hands before his breast, bows moderately, and in a low voice says tlie Sanctits, while the choir sing it. In churches where there are two standard candle- sticks before the altar (one on the Epistle side and the other on the Gospel side), the two candle-bearers, when the singing of the Preface is nearly concluded, light tapers at the burning candles on the credence, and go with them to the midst before the altar, where they make due reverence towards the altar ; then one candle-bearer goes to the Epistle side and lights the candles which are in the candlestick on that side, and at the same time the other candle-bearer does the like duty on the Gospel side. Then, after due reverence before the midst of the altar, they return to the cre- dence, extinguish and put down their tapers, and stand, as before, until the Preface and Sanctns are ended, when they kneel. ^^ When the Celebrant has sung the words, "Let us give thanks," etc., the sacred ministers turn and advance towards each other ; arrived at the midst they turn towards the altar, and together make due act of reverence, and then stand erect. The Deacon then goes up to his step, and both stand on a line with the Cele- brant, as they did during the prayer for the Church militant. 13. The Sanctns and the Bringing in of the Lights. A little before the Sanctns, the sacred ministers, after due act of reverence, ascend the steps of the altar (as they did at the Creed), and stand, the Deacon on the right, the Sub-Deacon on the left hand of the Celebrant ; and having their hands joined, and "Bauldry, Man. Sac. Cerem., pt.iii., c. xi., art. vii. 8o CEREMONIES OF HIGH MASS. bowing moderately, they say the Sanctiis^' Then mak- ing the sign of the cross, they say with the Celebrant the Bencdictus. Towards the end of the Preface, the acolytes (who went to the sacristy at the Comfortable Words), come back mto the sanctuary carrying their lighted torches, preceded by the censer-bearer and the boat-bearer, and advance to the midst, and stand before the altar on a line parallel with and three or four paces distant from the lowest step of the altar. The censer-bearer carry- ing his censer replenished with burning coals, but without incense thereon,^^ and the boat-bearer carry- ing the incense boat, stand in front of the line of torch- bearers. Then all together make the proper reverence towards the altar. Then the censer-bearer and the boat-bearer go at once to the floor before the Epistle end of the altar, where they stand, and face towards the Celebrant. The censer-bearer will gently swing the censer, in order that the fire therein may not die. The torch-bearers after the common act of rever- ence, kneel in groups back of the Sub-Deacon, before the lowest step, on a line parallel with the front of the altar, one group on the Epistle side of the sane- ly At the Sanctus (Merati in Gav. Thes. Sac. Rit., pt. ii., tit. vii., Observ. 43, 85), the first acolyte, if he is not acting as a torch- bearer, or in that case the Master of Ceremonies, or some other acolyte, may ring the bell, thrice, at regular intervals, each time making two strokes with the hammer or clapper, or the ringing of the bell at this time may be dispensed with, inasmuch as the singing of the Sanctus, by the choir, makes the sounding of the bell needless. L,e Vavasseur, Cer. Rit. Rom., pt. vi., sec. i, ch. i, art. iii. "At the Sanctus it became the custom in this country (England) from the thirteenth century onwards at public Masses at the high altar (capitular, conventual, or parish, as the case might be) to ring a bell often hung in a bell-cole above the chancel arch, which was called the Sanctus-bell, or sauce-bell, in order to give notice to those who were unable to be present, that the Canon, or Sacring, was about to begin" (Simmons Lay Folks Mass Book, pg. 272). See Note, on bell at elevation, and Appendix No. 5. " "Cum thuribulo non fumigante" (Bauldry, Cerem. pt. iii., c. xi., art viii.). CEREMONIES OP HIGH MASS. 8l tuary and the other on the Gospel side, each one a little distant from the others in the same group. At the elevation of the host, the torch-bearers'" may raise their torches so that the lower end of the staves come up nearly as high as their breasts, and thus sustain them until the chalice is put down upon the altar. If other acolytes to carry torches are lacking, the candle-bearers, at a signal from the Master of Ceremonies, will light and take up two torches provided (for the purpose) near the credence, or they will go to the sacristy and there kindle two torches, and when the censer-bearer enters the sanctuary, they, carrying their torches, will follow him to the midst before the altar, make due act of reverence at the same time with him, then after bowing to each other, they will kneel, as directed above, before the altar steps. The acolytes bearing torches at the elevation will remain kneeling, as directed above, until after the Cele- brant has received the Precious Blood, when they rise; and holding their torches, genuflect, and then stand in lines parallel with the ends of the altar, standing thus until after those who come to receive the Communion have been communicated, or until after the Priest, turning towards the people and holding up the Sacra- ment, has given an opportunity for Communion and then has turned back and put down the Sacrament upon the altar, when they return to their places and kneel as before. After the choir has sung the Sanctus (and the Bene- dictns,^^ if it be sung in this place), the sacred minis- ters bow towards the cross, and then turn and go " See Appendix No. 4. ^ See Appendix No. 3. 82 CEREMONIES OF HIGH MASS. down, the Deacon to his step and the Sub-Deacon to the floor ; they kneel down each on his own step, the Deacon behind the Celebrant and the Sub-Deacon be- hind the Deacon. The Celebrant also kneels down at the same time, and with hands joined says the prayer, "We do not presume," etc., as at Low Mass. After the prayer all rise. The Deacon goes up to the left of the Celebrant, uncovers the ciborium (if it be in use), and moves it to a place behind the paten and chalice, and then stands ready to turn the leaves of the book. The Sub-Deacon rises, and remains standing on the floor before the midst. Towards the end of the Sanctus and the Benedictus qui venit, or shortly before the Celebrant begins the Prayer of Consecration, the Master of Ceremonies places incense in the censer, and then both the censer- bearer and the Master of Ceremonies kneel. CHAPTER V. From the Canon to the Communion, If the Benedictus qui venit is sung after the Celebrant has said the prayer of "Humble access." the Celebrant awaits the end of the singing. Then, with earnest rec- ollection and sincere devotion, he proceeds to say the Prayer of Consecration, and then to receive the Holy Communion, doing all as directed at Low Mass, save that the covering and uncovering of the chalice (and ciborium) will be made for him by the Deacon or Sub- CERKMONIKS OF HIGH MASS. 83 Deacon. And wlicncvcr the Celebrant, at the mention of the holy Name, bows his head (before the consecra- tion) to the cross, or (after the consecration) to the Sacrament, the sacred ministers bow in like manner with him. 1. The Consecration of the Host. At the Celebrant's utterance of the words "until His coming again," the Deacon turning by his right, goes down to his step, and then bowing profoundly towards the altar cross, or genutiecting if the Blessed Sacra- ment be in the tabernacle he goes to the right hand of the Celebrant, and kneels beside the Celebrant. At the time when the Deacon passes to the right hand of the Celebrant, the Sub-Deacon makes due act of reverence towards the altar, then goes to the lowest lateral step at the Epistle end of the altar, (at a point about oppo- site the Deacon's step before the altar), upon which he kneels facing towards the Gospel side, and takes from the hands of the censer-bearer the censer, and holds himself in readiness to cense the Blessed Sacrament at the Elevation. When the Celebrant elevates the host, the Deacon, with his left hand, slightly raises the bottom part of the back of the Celebrant's chasuble. When, after genu- flecting, the Celebrant rises, the Deacon rises at the same time, covers the ciborium and replaces it behind the chalice, uncovers the chalice (laying the pall upon the corporal at the right side of the chalice) and kneels again. 2. The Consecration of the Chalice. At the elevation of the chalice, he sustains the back 84 CERKMONIRS OF HIGH MASS. part of the chasuble (as at the elevation of the host) ; he rises as the Celebrant puts down the chalice upon the altar, covers it with the pall and genuflects simultane- ously with the Celebrant ; then he rises and goes to the book at the left hand of the Celebrant, where he again genuflects,^ and then stands, ready to turn the leaves of the book, if need be. At the elevation of the host and chalice, the Sub- Deacon censes the Blessed Sacrament with three swings of the censer at each elevation, bowing pro- foundly before and after the censing at each elevation. He makes the first swing as the Celebrant genuflects immediately after he has consecrated the host, the sec- ond as the Celebrant elevates the host ; the third as the Celebrant lays down the host upon the paten. Then in like manner he censes the Precious Blood, when the Celebrant genuflects immediately after the consecra- tion, then again as the chalice is elevated, and lastly as the chalice is put down upon the altar. The sacring bell should be rung- by the Master of Ceremonies or an acolyte, simultaneously with the cens- ing, viz. : First, when the Celebrant genuflects ; next, when he elevates the host; and, lastly, when he lays down the host upon the paten ; then in like manner, 1 Merati, in Gav., pt. ii., tit. viii., Obscrv. xxxiii. After the consecration, while the Blessed Sacrament is on the altar, the sacred ministers, in passing from one side to the other, make no act of reverence in the midst, but do so in the places from which they go and to which they come. {Cf. Van Der Stappen, Sac. Liturgia, torn, v., pg. i86.) 2 "In elevatione* corporis Christ! ab una parte ad minus pulsenturf Campana;."t Const. Johannis Peccham, A. D. 1281; Lyndwood's Pro- vinciale, lib. iii., tit. 23, p. 231. * (Elevatione) Quae fit, ut populus illud adoret. ■\(Pulsenter) Ut scilicet, sonent ex una parte ad minus. X(Campance) Non intelligas de pluribus illo tempore simul pulsandis in una Ecclesia, quia sufficit unam sonari; sed pluraliter loquitur respectu plurium Rcclesiarum." Lyndwood's Com. super Const. Altissimus. etc. See Appendix No. 5. CEREMONIES OE HIGH MASS. 85 when he genuflects, when he elevates the chalice, and when he puts clown the chalice upon the altar.^ 3. The Oblation and the rest of the Canon. Immediately before, or at the instant when, the Cele- brant utters the words, "Wherefore, O Lord and heav- enly Father," the Sub-Deacon returns the censer to the censer-bearer, rises and returns to his place in the midst before the lowest step, genuflects, rises and stands, having hands joined, facing the altar. The censer-bearer rises, comes before the midst of the altar, behind the Sub-Deacon, genuflects, rises and goes to the sacristy, puts away the censer, returns to his place in the sanctuary on the floor at the Epistle end of the altar, near the credence, and stands facing towards the altar. When the Celebrant signs himself with the sign of the cross at the words, "heavenly benediction," and strikes his breast at the words, "although we are unworthy," the Deacon does likewise. When the Cele- brant utters the words, "our bounden duty and ser- vice," the Deacon passes to the right hand of the Cele- brant, genuflecting before he goes from the left hand and after he arrives at the right hand of the Celebrant. Then standing, he uncovers the chalice, genuflects with the Celebrant, rises at once with him ; then while the Celebrant makes the sign of the cross over the cup of the chalice with the host, the Deacon places two ' Gavantus, Thes. Sac. Rit., pt. ii., tit. viii., rub. 6. Note. We are unable to quote any particular authority for a usage which seems to be convenient and fitting, viz., tliat (if a single bell be used) each time the bell is sounded as directed above, three strokes be made with hammer or clapper, at quickly following and regular intervals, i. e., nine in all, at each elevation. "Ternario namque numero gaudet Deus." (Ibid.) 86 CI^REMONIKS OF HIGH MASS. fingers of his right hand upon the base of the chaHce, meanwhile holding his left hand extended near his breast. When the Celebrant has put the chalice down upon the altar, the Deacon at once covers it with the pall, then genuflects at the same time with the Cele- brant, and rises with him. The prayer of consecration ended, as the Celebrant is about to begin the Lord's Prayer, the Deacon genuflects, rises and turns by his left, and goes down to his step, and stands, having his hands joined before his breast, facing the altar, behind the Celebrant. When the Sub-Deacon rises, the Master of Cere- monies and all the acolytes (except those holding torches*) also rise and stand in their places, facing the altar, and having their hands joined. At the end of the prayer of consecration, while ele- vating chalice and host, the Celebrant sings the words, "World without end." He then, except where other- wise directed, proceeds as in Low Mass, except that the prayers which he says "privately," will be said so as to be audible to the Deacon, and also to the Sub- Deacon when the latter stands near him upon the foot- pace. CHAPTER VL Thd Communion. I. The Fraction and Commixture. When at the end of the Lord's prayer the Celebrant says the words, "Deliver us from evil," the Deacon gen- * "Quando facienda est Communio populi in Missis festivis remanent acolythi tenentes intortia genuflexi, cseteris stantibus." P. M. Quarti, Com. in Rub. Mis., pt. ii., tit. viii., 8. See also Appendix No. 4. CEREMONIliS OF HIGH MASS. 87 uflects upon his step, rises and advances to the aUar at the right hand of the Celebrant, genuflects, rises at once and stands, having his hands joined, by the side of the Celebrant. When the Celebrant signs himself while saying "favourably grant peace in our time," the Deacon will sign himself in like manner. After the words, "safe from all disquietude," the Deacon first uncovering the chalice, genuflects simultaneously with the Celebrant, and rises with him. When the Celebrant makes the sign of the cross over the chalice with the particle broken from the host, and says, "The peace ^ of the Lord >J< be always with >^ you," the Deacon responds, "And with thy spirit." When the Celebrant says, "The Peace of the Lord," etc., the Sub-Deacon, at a sign from the Master of Ceremonies, genuflects, rises at once, ascends the steps and advances to the altar at the left hand of the Cele- brant, genuflects towards the Sacrament, rises and stands, having hands joined, facing the altar. When the Celebrant has said the prayer,^ "Let this commixture," etc., and has withdrawn his hands from the chalice, the Deacon covers the chalice. Then when the Celebrant genuflects, both of the sacred min- isters genuflect and rise again with him. 2. The Kiss of Peace. When the Celebrant says, "O Lamb of God," etc., both of the sacred ministers say the same words with him,' bowing their heads to the Sacrament. When the * "Hie cruce signando deponat dictam terciam partem hostie in sanguine sic dicendo, Hec sacrosancta commixtio corporis, etc." Frere, Cust. Saruni. pg. 84. ^ Ad Agnus dei dicendum accedant diaconus et subdiaconus ad sacer- Hotem uterque a dextris . . . et dicant privatim Agnus dei," etc Frere, Cust. Sarum, pg. 84. 88 CEREMONIES OF HIGH MASS. Celebrant strikes his breast, the sacred ministers also strike the breast with the right hand, meanwhile keep- ing the left hand extended near and a little below the breast. The Master of Ceremonies and other acolytes standing in their places, facing toward the altar, hav- ing their heads bowed toward the Sacrament, strike their breasts at the same time and in like manner with the sacred ministers. In Solemn Masses^ "the Kiss of Peace" is given to the sacred ministers, and to any other clergy who may be assisting at the altar or in the choir, in the following manner : Immediately after the Agnus Dei, the Sub-Deacon genuflects, rises and goes down to the Deacon's step,* and stands directly behind the Celebrant, facing the altar, and having his hands joined. Meanwhile the Master of Ceremonies, (if he be a Priest), after genu- flecting on the floor before the midst of the altar, goes to the left of the Celebrant, genuflects, rises, and stands by the book. The Deacon, when the Sub-Deacon leaves the foot- pace, kneels at the right of the Celebrant until the Celebrant has said the prayer, "O Lord, Jesu Christ, who saidst," etc., when he rises, and stands, having his hands joined. The Celebrant, having said the prayer, and having the Deacon standing on his right, places his hands upon the corporaP and kisses the altar. The Deacon, * Cf. p. M. Quarti, Com. in Rub. Mis., pt. ii., tit. x., 3 et 8. * Merati, in Gav., Thes. Sac. Rit., pt. ii., tit. x., Observ. xli. •At this time, as also whenever similar directions are given, the hands are not to be placed upon the altar so as to keep the palms in a perpendicular position, nor the tips of the fingers turned upward, but CEREMONIES OE HIGH MASS. 89 keeping his hands joined and not touching the altar, kisses the altar at a point directly before him and to the right of the corporal, simultaneously with the Celebrant. Then the Celebrant, standing erect, turns towards the Deacon, who at once turns himself towards the Celebrant and bows to him. The Celebrant does not bow to the Deacon before giving him the Peace, nor does he genuflect towards the Sacrament either before he turns towards the Deacon or when, after giving the Peace, he turns again to the altar. The Celebrant places his hands upon the Deacon's shoulders (his right hand upon the left shoulder, his left hand upon the right shoulder), and simultaneously the Deacon places his hands (palms upward) under- neath the Celebrant's arms. Then the Celebrant and the Deacon bring their heads together so that their left cheeks touch lightly, or very nearly touch each other,® and the Celebrant says in a low voice, "Peace be with you," and the Deacon responds, "And with thy spirit." Then the Deacon withdraws his hands, joins them, bows to the Celebrant, genuflects to the Sacrament, rises, and turning by his left and so as not to turn his back upon the Sacrament, he goes dov/n to his step, to the right of the Sub-Deacon to give him the Peace. The Celebrant withdraws his hands, joins them, slightly inclines his head to the Deacon, and turns again to the altar, then bowing his head and shoulders moderately, he places the extremities of his longer fingers upon the corporal (his hands being joined) and the hands extended and quietly resting, extensam, quasi jacentcm, palm downward, upon the altar. Cf. Bauldry, Man. Sac. Cccrem., pt. iii., c. iii., n. 5, et Van Der Stappen, Sac. Lit., torn iii., p. 249. * De Herdt, Praxis Pontif., lib. i., cap. xxiv. 2. go CEREMONIlvS OF HIGH MASS. goes on to say the prayers, "O Lord Jesus Christ, Son of," etc., and, "Let not the partaking," etc. When the Deacon comes upon the second step and stands facing toward the Gospel side, the Sub-Deacon at once turns himself towards him, and bows to him. The Deacon does not bow at this time, because he who bears the Kiss of Peace, makes no reverence to whom- soever he will give it, until after he has given it.'^ After the Sub-Deacon has bowed to him, the Deacon places his hands upon the Sub-Deacon's shoulders, brings his left cheek close to the left cheek of the Sub- Deacon, says to him, "Peace be with you," withdraws his hands, bows to the Sub-Deacon, faces the altar for an instant, and then (as soon as the Sub-Deacon has gone away from the second step), goes along the same step to the Gospel side and then to the altar at the left of the Celebrant, where he genuflects, rises and stands by the book, having his hands joined. The Sub-Deacon receives the Peace, as the Deacon received it from the Celebrant ; he places his hands underneath the Deacon's arms, brings his left cheek close to the Deacon's left cheek, and responds, "And with thy spirit ;" then withdrawing and joining his hands, he bows to the Deacon. At this instant the Master of Ceremonies genuflects, rises and goes down, or if he be not on the foot-pace, he comes to the left of the Sub-Deacon ; then at once both Sub- Deacon and the Master of Ceremonies, each having his hands joined, genuflect towards the Sacrament, rise, and turning towards the people (the Sub-Deacon by his left, the Master of Ceremonies by his right), they go together to give the Peace to the clergy who are in ^ Ibid, lib. i., cap. 24, sec. 5. CEREMONIES OE HIGH MASS. 91 the choir. As they go down the steps, the Master of Ceremonies allows the Sub-Deacon to precede hitn a little and then, arrived on the tloor, he passes to the left of the Sub-Deacon, and so accompanies liim until they return to the altar. The Sub-Deacon arrived in the midst of the choir salutes both sides, first the Epistle and then the Gospel side, with a moderate bow, and then goes to give the Peace to the person of greatest dignity, to whom he makes no reverence until after he has given the Peace. If the clergy on the side of the choir where the Peace is first given, are all of the same Order, and stand in one line, the Sub-Deacon, having given it to the person who is at the head of that line, goes to give the Peace, in like manner, on the other side of the choir, genuflecting towards the. altar as he passes from one side to the other. The person who receives the Peace from the Sub-Deacon gives it to his neighbour, and so it is passed on until all on that side of the choir have received it. If there are several lines of clergy, the Sub- Deacon gives the Peace to the person at the head of each line. If there are clergy of different ranks of holy Order present, the Sub-Deacon gives the Peace to one of each Order, who passes it on to his neighbour of the same rank, and he in turn to another, until all have received it. All who receive the Peace stand while they receive it, and bow before and after, to him from whom they receive it. He who gives the Peace bows after he has given it. Having given the Peace to the clergy in the choir, the Sub-Deacon, accompanied by the Master of Cere- monies, returns to the altar, where he and his com- panion genuflect on the floor in the midst before the 92 ci;re;monies of high mass. lowest step. Then if the Master of Ceremonies be in holy Order, the Sub-Deacon gives him the Peace, and then goes to the altar at the right of the Celebrant, where again he genuflects, then rises and stands, having his hands joined, and assists the Celebrant, as directed below. The Master of Ceremonies goes to his place opposite the Epistle corner of the altar. If the Peace is given only to the sacred ministers (no other clergy being present), all is done as directed above, save that the Master of Ceremonies does not leave his place, nor go to the book ; and the sacred ministers having received the Peace, return to the altar at once, and stand alongside the Celebrant, the Deacon on the left and the Sub-Deacon on the right hand. Immediately after the Celebrant has said the Agnus Dei (if the Peace of the Lord be not given), the Deacon and the Sub-Deacon change places ; the Deacon going to the left of the Celebrant, the Sub-Deacon to his right, each genuflecting before leaving his place and on arriving at the other side of the Celebrant, and not when passing before the midst of the altar. 3. TJie Communion of the Celebrant. The Celebrant proceeds to say the three prayers, as at Low Mass. The prayers said, he disjoins his hands, places them upon the corporal, stands erect, genu- flects, rises, and says privately, "I will receive the Bread of heaven, and call upon the Name of the Lord." The sacred ministers genuflect and rise simultaneously with the Celebrant, then stand profoundly inclined to CKREMONIES OF HIGH MASS. 93 the altar, while the Celebrant receives the Holy Com- munion.'* Having taken the paten and host into his hands as at Low Mass, the Celebrant bows moderately and strikes his breast three times with the extremities of the last three fingers of his right hand, saying each time pri- vately, "Lord I am not worthy," etc. The sacred ministers also strike the breast with the right hand simultaneously with the Celebrant, meanwhile keeping the left hand extended near, and a little below, the breast. After the Celebrant has received the host, the Sub- Deacon uncovers the chalice. Then both of the sacred ministers genuflect and rise simultaneously with the Celebrant. 4. The Shewing of the Sacrament to the People. When, after he has received the Precious Blood, the Celebrant replaces the chalice upon the altar, and has withdrawn his hands from it, the Sub-Deacon at once covers the chalice. Then the sacred ministers genuflect and rise at the same time with the Celebrant. Then the sacred ministers, if they are not to receive the Communion, change places, as they did after the Agnus Dei, the Deacon going to the right of the Celebrant, the Sub-Deacon to the left. The Deacon then uncovers the chalice, and the ciborium also, if one is in use. The Celebrant and the sacred ministers then genuflect and rise at once ; the Celebrant placing his hands upon the corporal, the sacred ministers keeping their hands joined while genuflecting. Then the Celebrant gives * The Celebrant, in receiving the Communion, will follow the direc- tions given in the Ceremonies for Low Mass. 94 CKREMONIKS OI^ IflGll MASS. the chalice into the hands of the Deacon (who will take it by the knop with his right hand and by the foot with his left), and he himself takes up the paten, or the ciborium, as at Low Mass ; then taking one of the small hosts between the thumb and forefinger of his right hand, he holds it a little raised over the paten, or ciborium (which he holds as high as his breast), his right hand resting upon the rim of the paten or ciborium. Then the Celebrant turns by his right to the people ; the Sub-Deacon having his hands joined also turns by his right ; the Deacon by his left. Then all three standing thus before the altar, the Celebrant in the midst, the Sub-Deacon (having hands joined) at his right, the Deacon (holding chalice as high as his breast) at his left, the Celebrant, keeping his eyes fixed upon the host held in his right hand, says in a low voice or privately, "Behold the Lamb of God," etc. ; then thrice, "Lord, I am not worthy," etc., as at Low Mass. Then the torch-bearers kneeling before the altar, at a sign from the Master of Ceremonies, rise at once from their places, genuflect ; and then go to the Epistle and Gospel sides of the altar, and there stand, holding their torches, in lines parallel with the steps at the ends of the altar (those on one side facing those on the other), during all the time of Communion. At the same time two acolytes, at a sign from the Master of Ceremonies, take from the credence the houselling cloth for the communion of the clergy, and, after genuflecting before the altar, kneel facing one another at the ends of the foot-pace, or on the sec- ond step, holding the extended cloth by the four cor- ners, with both hands, at about the height of the breasts of the clergy who will kneel upon the foot-pace, or, if CEREMONIES OF HIGH MASS. 95 it be more convenient, on the second step before the altar, to receive the Communion. 5. The Communion of the Bishops and Sacred Ministers. As soon as the Celebrant turns towards the people with the Sacrament, as directed on page 94, the Bishop of the diocese, having on a stole (if present to receive the Holy Communion), first approaches the altar pre- ceded by two Chaplains. He goes before the lowest step of the altar, where he genuflects ; then he goes up and kneels before the houselling cloth, over which he holds his right hand supported by his left. The Chaplains kneel on either side of him. Then the Cele- brant (having the Deacon standing at his left hand and the Sub-Deacon at his right), delivers to the Bishop the Sacrament of the Body of the Lord in the usual manner; afterward he administers to him the chalice. Then the Bishop and his Chaplains rise, go down below the lowest step of the altar, and genuflect in the midst. The Chaplains then precede the Bishop to his place. Then the other Bishops approach, one after the other, each wearing a stole. After the Bishops have received the Sacrament, the sacred ministers, if they are to be communicated, kneel down before the houselling cloth, the Deacon af the Epistle side and Sub-Deacon at the Gospel side. They hold their hands extended over the houselling cloth, the left hand supporting the right. The Celebrant takes the paten or ciborium, and turns by his right towards the sacred ministers. He delivers to them the Sacrament of the Body of the Lord in the usual 96 CEREMONIES OF HIGH MASS. manner, first to the Deacon and then to the Sub- Deacon. Then replacing the paten or ciborium upon the altar, the Celebrant uncovers the chalice, genuflects, rises and taking the chalice, turns and administers it to the Deacon and the Sub-Deacon. When the sacred ministers have received the Communion, and the Cele- brant has turned back to the altar, the acolytes lift up the cloth, rise and, holding the houselling cloth extended and uplifted, go behind the sacred ministers (who then rise and advance upon the foot-pace to the altar), and when the sacred ministers have gone up to the altar, the acolytes kneel again as before, and await the other clergy or acolytes who may come to receive the Communion. 6. The Communion of the Clergy. The sacred ministers genuflect when they arrive alongside the Celebrant, and then stand erect having their hands joined. Then, if there are others of the clergy to be communicated, the Celebrant gives the chalice to the Deacon ; and taking the paten or ciborium into his hands, he turns to communicate those who present themselves, the Deacon and Sub-Deacon turn- ing at the same time. He does not repeat again the words, "Behold, the Lamb of God," etc., but stands in silence until the clergy have approached. Those to be communicated come duly vested and "in order," first the Priests in the order of their dignity, afterward the Deacons, two by two. They genuflect before the lowest step, and then go up and kneel close to the extended houselling cloth. The Celebrant ad- ministers the Sacrament of the Body, and the Deacon CEREMONIES OF HIGH MASS. 97 administers the chalice; the Sub-Deacon keeps at the right of the Celebrant.^" 7. Of the Communion of the Acolytes. After the Priests and Deacons have been communi- cated, the acolytes who are to receive the Communion will come in order, two by two, and after genuflecting before the midst of the altar, will kneel before the houselling cloth and receive the Sacrament. If the acolytes who hold the houselling cloth are to receive the Communion, two other acolytes will take their places and hold the cloth while they do so. The torch-bearers, if they are to receive the Com- munion, come in like manner, two by two ; other aco- lytes meanwhile supplying their places and holding their torches. 8. Of the Communion of the People. When the clergy and acolytes have received the Communion, the acolytes who hold the houselling cloth fold it and replace it upon the credence ; then they take the cloth for the Communion of the people, and, first making genuflection together before the midst of the altar, go and spread the houselling cloth over the chancel rail or balustrade, and kneel at each end, hold- ing the cloth as they did that for the clergy. Then the Celebrant, assisted by the Deacon and accompanied by the Sub-Deacon (as at the Communion 1" See Ceremonies of Low Mass for directions for the Communion of clergy and people. All the clergy who are to receive the Communion should be duly vested, and all (save those who assist, or enter in procession with, the Celebrant) should go to places assigned them, within the chancel, before the Mass begins. No one in holy order should kneel at the chancel rail, with the lay people, to receive the Communion. 98 CEREMONIES OE HIGH MASS. of the clergy), goes clown to the rail or balustrade, to communicate the people." During the Communion of the Priest, the clergy and the people, the choir sing the Agnus Dei. When all the people, who come to receive the Sacra- ment, have communicated, the Celebrant and his sacred ministers return to the altar. Arrived on the foot- pace before the midst of the altar, the Celebrant puts down the paten or ciborium upon the corporal, rubs his thumbs and forefingers together over the paten or open ciborium, to remove any fragments ; then turns a little towards the Deacon, and with both hands takes the chalice, turns again to the altar, cleanses the lips of the chalice with his own lips, and puts it down in its place upon the corporal.^^ The Deacon then covers the ciborium and places it behind the chalice; he then places upon the chalice the paten with whatever hosts or fragments may be upon it, covers the paten with the pall, and then spreads over the pall the silk veil, arranging it as at the beginning of the Mass. Then the Celebrant (placing both hands upon the corporal) and the sacred ministers (having their hands joined) genuflect and rise at once ; and the sacred ministers go, as directed below, to their places behind the Celebrant. If while the Celebrant stands between his sacred min- isters in the midst before the altar, facing the people, no one comes to receive the Communion, he will turn again to the altar (completing a circle), and the sacred ministers at the same time will also turn again to the '1 The rubric directs the Priest, after he has' delivered the Communion "to the Bishops, Priests and Deacons," to deliver the same in like man- ner "to the people, also in order, into their hands, all devoutly kneeling." ^ Not infrequently the moisture upon the edge and sides of the cup of the chalice, after the people have been communicated, is most probably saliva, for the removal of which the Celebrant may very properly use a purificator. CEREMONIES OF HIGH MASS. 99 altar. Then after replacing and covering the sacred vessels, as directed above, the Celebrant and his sacred ministers genuflect, rise and proceed with the service. After the Communion, the Master of Ceremonies (if he be a Priest) comes to the midst before the altar, genuflects, and when the sacred min- isters go behind the Celebrant, goes up to the book, genuflecting again when he arrives along- side of the Celebrant. At the same time the torch- bearers return before the lowest step of the altar, genu- flect, and kneel down until the Gloria in excelsis. After genuflecting with the Celebrant (i. e., immedi- ately after the chalice and paten have been covered with the silk veil), the Deacon rises and goes to his step, behind and on a line with the Celebrant, and the Sub-Deacon rises and goes down to the floor, and both stand erect, having hands joined, and facing towards and on a line with the Celebrant. CHAPTER VII. The Thanksgiving and conclusion oe the Mass. I. The Prayer of Thanksgiving. Then the Celebrant, standing erect, extends his hands (the thumbs and forefingers being still joined together) before his breast, and sings, "Our Father," etc. The Lord's prayer ended, the Celebrant says the prayer, "Almighty and everliving God," etc. As he utters the words, "Thy Son, our Saviour, Jesus Christ," he bows his head to the Sacrament, and at the end of the prayer, as he says the words, "Through lOO CEREMONIES OF HIGH MASS. Jesus Christ our Lord," he bows his head and joins his hands. The sacred ministers bow when and as the Celebrant does. 2. The Gloria in Bxcelsis. Then, if it is to be said, the Celebrant, extending his hands and raising them as high as his shoulders, sings, "Glory be to God on high," joining his hands and bowing his head to the Sacrament, as he sings the word "God." The choir then take up the song with the words, "and on earth/' etc. (not repeating, "Glory be," etc.), and sing the hymn, Gloria in excelsis. All in the church stand during the singing of this hymn, as required by the rubric, and because the Blessed Sacra- ment is upon the altar.^^ Immediately after the Cele- brant has sung or intoned the first words of the hymn, the sacred ministers genuflect and then ascend the steps of the altar (as they did at the Creed) and stand, the Deacon on the right, the Sub-Deacon on the left of the Celebrant (but a little back of the line on which he stands),^* and thus standing, facing the altar and hav- ing hands joined, they say with him, in a low voice, the Gloria in excelsis. The Celebrant will recite the Gloria in excelsis in the same manner as at Low Mass, yet will also take care to make the accustomed acts of reverence when the choir sings words (at a time other than that in which he has said them) which call for such acts. During their recitation of the Gloria in excelsis with the Celebrant, the sacred ministers will bow and 1' See Ceremonies of Low Mass, pg. 40. " Merati, Novce Observ., in Gav., Thes. Sac. Kit., pt. ii., tit. iv., xxxiv. CEREMONIES OE HIGH MASS. lOI sign themselves in like manner with the Celebrant, and simultaneously with him. If the Gloria in excelsis is not to be sun^^, but a metrical hymn instead, the sacred ministers go up to the altar steps (as directed above), immediately after the prayer of thanksgiving, and stand at the altar with the Celebrant (as at the Gloria in excelsis), and with him recite the hymn which the choir sing, or, if the Celebrant will, a stanza (or stanzas) of some other hymn which they are able to recite without a book. During the Gloria in excelsis the Master of Cere- monies stands on the second step at the Gospel corner facing towards the Sacrament. The Gloria in excelsis (or hymn) ended, the torch- bearers kneel again, and so remain until after the Cele- brant has received the ablution of wine. 3. The Post-Communion. The Gloria in excelsis, or other hymn, ended, the Post-Communion^^ should be said. The Sub-Deacon"* bows to the Celebrant, takes up the altar desk or cushion and book upon it, turns by his right and goes down to the floor ; the Deacon, at the same time, bows to the Celebrant, and then goes down to his step and " By ancient precept, the post-communion Collects or prayers should agree in number with the Collects said immediately before the Epistle. One, or more, of the Collects provided at the end of the Liturgy, or of those for days other than that in which the Mass is said, may be used at this time. See Cer. of Low Mass, pg. 42. " Or, as the care of the book belongs properly to the Deacon, the Sub-Deacon may go, as directed above, without tlie book, and the Deacon, with accustomed acts of reverence, may go to the left of the Celebrant, and take the desk and book and carry them to the Epistle corner; all else being done as above directed. Cf. Merati, Nova Observ., in Gav., Thes. Sac. Rit., pt. ii., tit. xi., viii. I02 CKREMONIES OT? HIGH MASS. stands behind and facing toward the Celebrant. Then all three, having hands joined before the breast, and facing the altar, genuflect, rise at once, and turning toward the Epistle side, all go toward the Epistle cor- ner, moving with equal pace. Arrived at, or on a line with, the Epistle corner of the altar all three turn by their right, and face the altar. The Sub-Deacon then goes up to the altar, at the right of the Celebrant, puts down the desk and book upon the altar, as at the beginning of the Mass, bows to the Celebrant and returns to his place on the floor, facing the altar. At this time the Master of Ceremonies comes to the Epistle end of the altar, and standing on the second step, as he did at the Introit, he turns the leaves of the Mass-book and points out to the Celebrant the prayer or prayers to be said, and then stands facing the Cele- brant, having his hands joined. The Celebrant and his sacred ministers stand, on a line, as they did at the Collect for the day. Then the Celebrant, standing erect before the book, and having his hands joined, turns himself somewhat towards the cross, without moving his feet, and says, in a low voice or privately, "Let us pray," at the same time disjoining and immedi- ately joining his hands (not raising them) and bowing his head slightly to the cross. Then facing the book, he extends his hands before his breast, and sings the Post-Communion Collect or Collects,^^ as he sang the Collect for the Day, The Deacon then advances to the altar, at the right of the Celebrant, and closes the book^^ (unless it is to be used by the Celebrant when " "Deinde dicat (sacerdos) postcommuniones juxta numerum et ordineni antedictarum oracionutn ante epistolam." Frere, Cust. Sarvm, pg. 88. " Merati, Nov(e Observ., in Gav., Thes. Sac. Rit., pt. ii., tit. xi., viii. See note below under chapter on the L,ast Gospel. CEREMONIES OE HIGH MASS. IO3 he reads the last Gospel), so that the opening edge is towards the cross, and returns to his place on the sec- ond step behind the Celebrant. Then all three turn by the left, and advance to the midst and face the altar. Meanwhile the Master of Ceremonies goes to his place on the floor, at the Epistle corner. 4. The Blessing. The Sub-Deacon goes promptly upon his step, a little on the Gospel side ; the Deacon at the same time moving a little to the Epistle side. The Celebrant places his hands upon the corporal, genuflects and rises to give the Blessing. When the Celebrant genu- flects, his sacred ministers^'* kneel on the Deacon's step, the acolytes, choir and all in the church kneel. Then the Celebrant (his hands upon the corporal) kisses the altar, joins his hands and turns to the people by his right, moving a little to the Gospel side, so as not to turn his back upon the Sacrament, and having turned, sings, "The Peace of God," etc. At the word "blessing," he disjoins his hands, places the left hand a little below his breast, so that the palm will be turned directly up. and with the right hand (the thumb and forefinger still joined) he makes the sign of the cross once, as at the absolution, meanwhile singing the words, "the Father, the Son, and the Holy Ghost," etc. As the Celebrant gives the Blessing, all make the sign of the cross from head to breast. The Blessing ended, the choir sing the response, "Amen." *" "Ad Benedictionem Celebrantis, ministri aequaliter distantes supra secundum gradutn, Diaconus a dextris subdiaconi, genuflectant versus altare." Gavantus, Thes. Sac. Rit., pt. ii., tit. xii. Rub. 7. I04 CEREMONIES OF HIGH MASS. 5. The Ablutions. The Celebrant, after he has given the Blessing, turns at once to the altar (not completing a circle), places his hands upon the corporal, genuflects and rises. Then the sacred ministers and all others rise. The Deacon goes to the altar at the left of the Celebrant, the Sub- Deacon to the right of the Celebrant; both genuflect in their places where they knelt for the Blessing, and again when they come alongside the Celebrant. Then, at a sign from the Master of Ceremonies, the first aco- lyte brings the cruets (without stoppers) to the Epistle end of the altar, and stands there on the second step, awaiting the Sub-Deacon. The Deacon carefully removes the chalice veil, and lays it down, folded, upon the Gospel side of the altar. The Sub-Deacon then removes the pall and places it upon the corporal, toward the Epistle side. If the ciborium has been in use the Sub-Deacon uncovers that also. Then the Celebrant and sacred ministers genuflect and rise at once. The Celebrant then proceeds, as at Low Mass, to consume the particles and fragments which may remain upon the paten or in the ciborium, and to drink the Precious Blood that may remain in the chalice, and to take the ablutions without moving from the midst of the altar. When the Celebrant takes the first ablution (of wine), at a sign from the Master of Ceremonies, the torch-bearers rise, come before the altar (as they did on entering the sanctuary), make due reverence towards it, and then return to the sacristy, in the order in which they came forth ; there they extinguish and put away their torches and return promptly to the sanctuary, walking in the same order as before ; they CEREMONIES OE HIGH MASS. IO5 advance to the midst, make due reverence toward the altar, and go to their places, where they stand, facing towards the altar. At this time also, the candle-bearers, if they lighted candles (at the Preface) in the two standard candelabra before the altar, take up their extinguishers from near the credence, and go to the midst, behind the Sub-Deacon, where they make due act of reverence towards the altar ; then they extinguish the lights in the candelabra, and after another act of reverence towards the altar, they return to the credence, put away their extinguishers, and stand in their places, facing towards the altar. The Sub-Deacon, having received the cruets from the acolyte, ministers the wine and water for the ablu- tions, and then returns the cruets to the acolyte, who carries them at once to the credence, puts them down thereon, puts in the stoppers, and stands as before. The Sub-Deacon hands the purificator to the Cele- brant, who, after lightly wiping the chalice, spreads the purificator over the cup of the chalice, and moves a little to his right, the sacred ministers at the same time changing places, the Deacon going to the Celebrant's right, and the Sub-Deacon to his left hand. Then the Sub-Deacon, standing in the midst, finishes wiping the chalice, paten and ciborium. The latter vessel is then covered by the Sub-Deacon, who at once carries it to the credence, and then returns to the altar, making due reverence before he goes and when he returns ; or it may be carried to the credence by the Master of Cer- emonies (if he be a Priest), who will come for that purpose to the left of the Sub-Deacon. After wiping the sacred vessels, the Sub-Deacon spreads the folded purificator over the cup of the chalice, places Io6 CEREMONIES OE HIGH MASS. the paten upon the purificator, the pall upon the paten, and then lifting and moving the chalice to the Gospel side of the altar (if the desk is at the Epistle corner, otherwise he sets the chalice down a little to the right of the corporal) ; he folds up the corporal, puts it into the burse, sets the burse against the gradine on the Gospel side, places the chalice again in the midst, covers it with the silk veil, places the burse upon the veil, then taking the chalice by the knop, with his left hand, his right hand extended resting on the burse, he turns the chalice so that the back part of the veil looks towards himself; and then, taking up the chalice, he bows to the Celebrant, turns by his right and goes directly down to the floor, where turning toward the altar he makes the proper reverence, and then carries the chalice to the credence. 6. TJie Prayer Placeat. When the Sub-Deacon leaves the foot-pace, ilie Cele- brant moves back to the midst, and there facing the altar, says, privately, the prayer, "Let this my bounden duty," etc., as at Low Mass, the Deacon at the right of the Celebrant also bowing at the same time. The Sub-Deacon puts down the chalice upon the credence as it was placed there at the beginning of the Mass. Then if the Celebrant uses the book, he goes up the steps at the Epistle end of the altar, takes up the desk and book thereon, and carrying them, goes directly down the steps to the floor opposite the Epistle side of the altar, and then to a place opposite the Gospel corner of the altar (making the proper reverence as he passes before the midst of the altar) ; CKREMONIKS OF HIGH MASS. IO7 and then going directly up to the aUar he places the desk upon the altar, as it was at the Gospel in the Mass, turns the leaves of the book so that it may be open at the proper Gospel,-" goes down to the second step (at the Gospel corner), faces towards the Epistle side of the altar, keeps his left hand upon the upper edges of the book, and his right extended below his breast, and awaits the Celebrant. If the book lies closed on the desk at the Epistle corner, the Sub-Deacon, after he has put down the chalice upon the credence, goes (as directed above) by way of the floor to the Gospel corner, where taking up the Gospel card (from its place against or upon the gradine) he stands, as directed above, holding the card with his left hand, and having his right hand extended near and a little below his breast. When the Celebrant moves toward the Gospel cor- ner, the Deacon turns by his left, goes down to his step and along that step to the Gospel corner (making due reverence as he passes the midst of the altar) ; and then he goes up to the foot-pace, where having his hands joined, he stands-^ a little to the left and back of the Celebrant, and, as it were, between the Celebrant and the Sub-Deacon. The Celebrant arrived at the Gospel corner, salutes the Sub-Deacon, saying, in a low voice, "The Lord be with you," to which the Sub-Deacon responds, in the same tone of voice, "And with thy spirit." The Cele- brant then announces the Gospel, in the usual manner, and the Sub-Deacon responds, "Glory be to thee, O =" If for the last Gospel is to be read a Gospel other than In princifio, the Sut-Deacon carries the book to the Gospel corner, where he puts down the desk with the book upon it, in the same position as for tlie first Gospel. See Ccr. of /.ctc Mass, pK- M.I- « Gavantus, Thes. Sac. Rit., pt. ii., tit. xii., (in rub. 7). Io8 CIJREMONIES OF HIGH MASS. Lord." The Deacon and all the acolytes make the signs simultaneously with the Celebrant ; and if, while reading the Gospel, the Celebrant bows or genuflects, they do likewise. The Celebrant reads the Gospel in an audible voice,-^ At the end the Sub-Deacon re- sponds, "Thanks be to God,"-^ and closes the book, so that the opening is towards the Gospel end of the altar,-* and leaves the book and desk there on the altar at the Gospel corner. 7. The Return to the Sacristy. Towards the end of the last Gospel, at a sign from the Master of Ceremonies, all the acolytes will take their places before the altar, as at the beginning of the Mass. The Gospel ended, the Celebrant, turning by his right, towards the Epistle side, goes to the midst, where he stands facing the altar, having his hands joined. When the Celebrant turns to move towards the midst, the Deacon, turning by his right, goes down to his step, and the Sub-Deacon goes promptly along his step to the floor in front of the altar, and then all three with equal pace, and having hands joined, advance to the midst, then the Deacon goes on the foot- pace to the right of the Celebrant ; the Sub-Deacon comes up to the left of the Celebrant. Then if the Blessed Sacrament be in the tabernacle they (all three) genuflect, otherwise they bow profoundly, then stand ^- If the choir sing at this time, the Celebrant will read the last Gospel privately. 2^ An act of thanksgiving, by which as with a seal the Liturgy is con- cluded, and a distinction made between the first Gospel, which signi- fies the preaching of Christ, and the last, which betokens the preaching of the Apostles. Cf. Gav., pt. ii., tit. xii. ^ Gavantus, Thes. Sac Rit., pt. ii. tit. xii. CEREMONIES OF HIGH MASS. lOQ erect. The Celebrant and the Sub-Deacon then turn by their right, the Deacon by his left, and all three descend to the floor, where they turn and stand facing the altar, the Celebrant in the midst, the Deacon on the right, the Sub-Deacon on the left. Then all standing in line before the altar, as at the beginning of the Mass, the Celebrant and his sacred ministers, the Master of Ceremonies and all the other acolytes make, simultaneously, the due act of reverence, and then stand erect. The Master of Ceremonies, or an acolyte, will then hand to the Deacon the Celebrant's biretta which the Deacon will present to the Celebrant. Then from the Master of Ceremonies, or acolyte, the sacred ministers, first the Deacon, then the Sub-Deacon, will receive their birettas. When the Celebrant covers his head, the Deacon and Sub-Deacon will put on their birettas. Then the Master of Ceremonies leading (having his hands joined) all go to the sacristy, with- out any further act of reverence, towards the altar, in the order in which they came forth. On their way to the sacristy the Celebrant and his sacred ministers make the same kind of salutations (if any) and in the same manner as they did in approaching the altar. The Celebrant arrived in the sacristy, all stand as they did before the Mass, and bow to the cross or prin- cipal Image, the Celebrant and sacred ministers first removing their birettas ; then all bow to the Celebrant, who turns and inclines his head to the sacred min- isters and acolytes. Then the candle-bearers extin- guish their candles ; the Master of Ceremonies assists the Celebrant in taking ofif his vestments ; other aco- lytes may assist the sacred ministers to divest them- selves. The Celebrant, after he has taken off his vest- no CEREMONIES OF HIGH MASS. ments, will wash his hands (acolytes ministering a towel), and then in the church or some fitting place in sacristy, kneel and say his thanksgiving. Mean- while the Master of Ceremonies, if in holy order, (if not, the sacred vessels will be brought back to the sacristy by one of the Deacons), assisted by the candle- bearers or other acolytes, will bring all things from the credence and put them away in the sacristy, extin- guish the candles upon the altar and see that all things used in the Mass are returned to their proper places. The acolytes will remove and put away their surplices, say their prayers and depart. 3l|^ (§thtt at tl|p Mxtiiaut &arrc5 Miniatsta. but lnitl| Jlnrenflj. CHAPTER I. The Preparation for a Choral Mass. I. The Preparation in the Sacristy and Church. The vestments, viz : the amice, alb, girdle, maniple, stole, and chasuble for the Celebrant only, should be laid out upon a vestment chest or table, in the sacristy. If the aspersion or sprinkling with holy water is to take place immediately before the Mass, the maniple and chasuble should be laid upon the sedilia in the sanctuary, opposite the Epistle end of the altar, and a cope, of the colour of the day, should be provided with the other vestments in the sacristy. The credence should be prepared as for a Low Mass ; and if a clerk in orders is to sing the Epistle, a Mass- book or a book of Epistles, will be placed on the credence. In arranging the vessels, etc., on the cred- ence, care must be taken to leave space at the farther corners (or, if it be more convenient, at the front corners), sufficient for the two candlesticks of the candle-bearers. Unless there be some clerk authorized and empow- ered to act for him in such matters, the Celebrant himself should prepare the chalice, and then place it 112 cere;monie;s o^ a choral mass. upon the altar on an extended corporal in the midst. He should also see that the Mass-book is upon the altar desk at the Epistle corner of the altar, and that it is open at the beginning of the Ordinary of the Mass, and that the markers are in the proper places for the service of the day. The ministers of this Mass are a censer-bearer and two acolytes.^ If convenient, there may also be an aco- lyte to carry the incense-boat, two acolytes to carry the processional candlesticks, and other acolytes to act as torch-bearers from the Sanctns until after the con- sumption of the Sacrament, of whom there may be two, four, six, or eight ; the number being ordered in accordance with the dignity of the day. Two or four will suffice for an ordinary Sunday; eight should be used only on the greatest feasts. Upon the gradines (or on one of the gradines) of the altar, there should be six w^ax candles in six standard candlesticks, three on the Epistle side and three on the Gospel side, placed at equal distances one from another and from the cross and the ends of the altar. If the altar is not furnished with six candlesticks, two will suffice ; one on the Epistle side and the other on the Gospel side. If there are only two candlesticks, they should be placed on a line with and at some distance from the altar cross, either near the extremities of the gradine on which they stand, or at points distant from the cross not less than half way between the midst and the ends of the altar. If it be the custom of the place, on festivals, to have additional candles lighted on the altar, (i. e., more than the six or the two in the standard 2 The censer-bearer supplies, as far as possible, the place of the Master of Ceremonies. CEREMONIES OE A CHORAL MASS. II3 cimdlesticks), they should be more or less in number, according- to the dignity of the day ; and yet because the use of such additional lights is not ancient, and cannot claim the support of any authority on ecclesiastical ceremonial, they should be used sparingly. One, or both, of the candle-bearers may light the candles' on the altar. If both are appointed for this duty, they will, after due reverence before the altar, light simultaneously the candles on both sides of the cross, beginning in each case with the candle nearest the cross. If only one acolyte be employed he will light the candles on the Epistle side, and afterwards those on the Gospel side, lighting first, on each side, the candle nearest the cross, and the others in due course. In extinguishing the candles after the Mass, this order is reversed. The acolytes will light the candles on the altar, shortly before, or while the Cele- brant puts on his vestmencs. After they have lighted the candles on the altar, they will light the two candles in their processional candlesticks* in the sacristy. The censer-bearer and all other acolytes will wear surplices over their cassocks. In festal seasons the cassocks of the acolytes may be red in colour; in Advent and Lent they should be black. Before the acolytes put on their surplices they should kneel for prayer in the church or sacristy, and then wash and dry their hands. The censer-bearer will see that the censer, incense boat and its spoon, the coals, and all things required in * The candles burned in the six (or two) standard candlesticks, should always be wax candles. See Le Vavasseur, Ccr. Rit. Rom., pt. i., sec. iii., ch. v. * The processional candlesticks should be somewhat smaller than those used on tlie altar, yet not small enough to lack digfnity. See Gav. Thcs. Sac. Rit., pt. v., De Mensuris, etc. 8 114 CEREMONIES OE A CHORAL, MASS. the performance of his duty, are in readiness; and about the time for the entrance into the sanctuary, he will kindle the coals which are to be used in the censer at the Introit. The choristers who are to sing in the Mass should wear surplices over black cassocks, and should observe the directions given in the Ceremonies of High Mass.'^ 2. General Ceremonial Directions. The Celebrant will observe the ceremonies pre- scribed in Low Mass, except where it is otherwise ordered, and should sing all those parts directed to be sung in High Mass ; he should also sing the Epistle and Gospel. But the Epistle may be sung by a clerk. All the acolytes will kneel and say the responses at the beginning of the Mass. They stand when the Cel- ebrant ascends the altar steps, and remain standing until the sermon, during which they may sit. They stand at the Gloria Patri or Ascription after the ser- mon, and until the General Confession. They kneel during the Confession, Absolution and Comfortable Words. At the Snrsum corda they stand again until after the Sanctus, and then kneel until after the eleva- tion. Immediately after the elevation, all (except the torch-bearers) stand until the Blessing. All kneel for the Blessing, and then stand. When not occupied in some act of their ministry, and it is not otherwise ordered, all the acolytes have their hands folded, i. e., extended horizontally near and a little below the breast, the right hand palm being turned downward upon the left hand palm. * Ch. i., sec. 7. CKREMONIES OF A CHORAL MASS. 1I5 When the Celebrant is singing or saying aloud any part of the Mass, the acolytes have their hands joined, and face towards the altar.''' When standing, every one should preserve an erect posture of head and body, and have the hands joined or folded. When sitting, no one should place one foot or one knee over the other, nor sink down into recum- bent positions. In coming down the altar steps, or when withdraw- ing from the altar, or in going from one place in the sanctuary to another, one should not move backwards, but turn about and go directly. The eyes should not be allowed to wander here and there ; and all in the sanc- tuary and choir should refrain from gazing at the people in the church. 3. The Approach to the Altar. All things necessary for the Mass being prepared and in readiness, the Celebrant and the acolytes, duly vested, stand facing the cross, or principal image, in the sacristy, in the following order, viz: the Celebrant in the midst, the first acolyte at his right hand, the second at his left, and both a little distance behind him ; the censer-bearer behind the Celebrant ; the boat-bearer at the left hand of the censer-bearer ; the first candle- bearer at the right of the censer-bearer ; the second at the left of the boat-bearer ; the torch-bearers on a line behind the censer-bearer. The censer-bearer, thus standing behind the Cele- brant, will hold his censer in the usual manner,^ and have burning coals in the censer, • Cf. Le Vavasseur, Ceremonial, pt. vi., sec. ii., ch. ii., art. ii. ^ See Ccrcm. of High Mass, ch. i., sec. 6, and sec. 7, Il6 CEREMONIES OE A CHORAIv MASS. If it be the custom of the place, and the day be a festival, incense is now put into the censer and blessed by the Celebrant, all being done as at High Mass, ex- cept that the two acolytes who serve the Celebrant, will act in place of the sacred ministers. If incense is not blessed in the sacristy, the censer-bearer and the boat-bearer do not enter the sanctuary with the pro- cession of acolytes, but afterwards, at the time the Celebrant ascends the steps of the altar. After the incense has been blessed, all bow to the cross or other sacred image; the Celebrant puts on his biretta, all the acolytes bow to the Celebrant, and all go forth from the sacristy by the door leading into the sanctuary, or into the presbytery, in the following order, viz. : the censer-bearer gently swinging his censer, the boat-bearer walking at his left ; the two candle-bearers follow the censer-bearer at a distance of about three paces; the torch-bearers (if any) follow the candle-bearers, keeping about the same distance from the candle-bearers ; then follow the two servers, and last of all the Celebrant. If in approaching the altar, any salutations are made to clergy in choir, or any acts of reverence to an altar or to the Blessed Sacrament, all the acolytes will make them simulta- neously, and in like manner with the Celebrant. If the sprinkling does not take place, all come before the altar, and stand facing it in the fol- lowing order, viz : the Celebrant in the midst immedi- ately before the lowest step of the altar; the first server at the right hand of the Celebrant ; the second at the left of the Celebrant ; the censer-bearer with boat-bearer at his left, behind and about a pace or two distant from the first server ; the first candle-bearer CEIREMONIKS OF A CHORAI. MASS. H? opposite the Epistle corner, and the second opposite the Gospel corner, and both on a line with the servers ; the torch-bearers on a line parallel with the altar and back of the censer-bearer. Thus standing the Celebrant uncovers his head and gives his biretta to the first server, who, as he receives it, bows to the Celebrant. Then all make simulta- neously, due reverence towards the altar,* after which the first server carries the biretta to the sedilia and lays it down on the Celebrant's seat, and then returns to and kneels on the floor at the right of the Celebrant, the second server kneeling at the left of the Celebrant. If there are not two acolytes who are to act through- out the Mass as candle-bearers, the two servers carry the processional candlesticks, and after the common act of reverence, they put down their candlesticks upon the second step (or, if it be more convenient, upon the first step) before the altar on each side, and then kneel upon the floor alongside the Celebrant ; and the torch- bearers withdraw from before the altar and kneel in places appointed for them. The censer-bearer kneels on the floor behind and to the right of the Celebrant, or on the floor alongside the lateral steps on the Epistle side of the altar, facing towards the Gospel side, with the boat-bearer (if there be one) at his left. If there are candle-bearers (besides the two servers), after the due act of reverence towards the altar, they go to the credence, put their candlesticks down thereon, as at High Mass, and then kneel facing the altar. The choir now begin to sing the Introit. • See Ceremonies of High Mass, ch. i., sec. 7. Note, pg. 14. Il8 CEREMONIES OE A CHORAL MASS. CHAPTER 11. From the Beginning of the Mass untie the Ofeertory. 1. The Judica and the Confiteor. The Celebrant begins the Mass as usual, the two servers and all the other acolytes making the responses. In the confession the Celebrant does not turn towards the servers. The two servers at their confession bow profoundly, and at the words, "to thee, father," and "thee, father," they turn their heads towards the Cele- brant; at the words, "by my fault," etc., they strike the breast thrice, as also do all the other acolytes.* When the Celebrant ascends the altar steps all the acolytes stand erect and face the altar ; the two servers go with the Celebrant as far as the foot-pace, support- ing his chasuble and alb, and then returning to the floor they make together due act of reverence towards the altar. If they carry the candlesticks, they now take them up from before the altar, and place them upon the credence. Then they return to the midst before the altar, make the due act of reverence and, when the censer-bearer goes up to the foot-pace, they ascend the steps and minister at the blessing of the incense. If the servers did not carry the candlesticks, having accompanied the Celebrant to the foot-pace, they stand on the second step and await the censer-bearer. 2. The Blessing of the Incense. When the two servers make their reverence before * During the confession of the acolytes the censer-bearer puts the chains out of his right hand into his left, and the boat-bearer holds the boat with his left hand. CEREMONIES OF A CHORAI, MASS. II9 the altar, the censer-bearer and the boat-bearer ascend the steps, and stand before the Celebrant, on the foot- pace, at his right, for the blessing of the incense. The lirst server steps upon the foot-pace (if space will allow), and stands at the right of the Celebrant and faces the altar. The second server steps upon the foot-pace (if space will allow) and sup- ports the chasuble on the right of the Celebrant, at the blessing of the incense ; the censer-bearer and boat- bearer stand facing the Celebrant, and make due act of reverence towards the altar cross. The boat-bearer gives the boat to the first server, who presents the spoon to the Celebrant, with accustomed kisses, and says, in a low voice, "Bless, Reverend Father." In blessing the incense all is done as at High Mass. When the Celebrant has blessed the incense, the first server returns the boat to the boat-bearer, and the censer-bearer presents the censer to the Celebrant, with the accustomed kisses, as the Deacon does at High Mass. Then the censer-bearer and the boat-bearer, after due reverence towards the altar cross, return to the floor at the Epistle end of the altar where they stand facing the altar. The two servers assistf the Celebrant, supporting the part of the chasuble that rests upon his arms, and making simultaneously with him all acts of reverence made by the Celebrant. 3. The First Censing of the Altar. Having received the censer, the Celebrant proceeds to cense the altar in the usual manner.^ As he censes t While the Celebrant censes the altar, the two servers hold their hands and support the chasuble in the manner prescribed for the Deacon and Sub-Deacon a* High Mass. t See directions in the Order t^f Ceremonies of High Mass, cb. ii,, sec. 6. I20 CEREMONIES OE A CHORAL MASS. the cross, an acolyte (if convenient, the censer-bearer) ascends the steps in front of the Epistle corner, or at the Epistle end of the altar, makes due act of reverence on the foot-pace, towards the altar cross, takes up with both hands the desk and book thereon, and goes down to the floor in front of the Epistle corner, or at the Epistle end of the altar, where he stands holding the desk and facing towards the altar, until the Cele- brant has censed the mensa on the Epistle side, when he goes up again to the altar and puts down thereon the desk and book, makes again due reverence towards the altar cross, and then returns to his place. When the Celebrant has finished censing the altar the two servers turn and go directly down to the floor opposite the Epistle side, turn by their left and go before the midst, make there the due act of reverence, and then go and stand, the first opposite the Epistle corner, and the second opposite the Gospel corner of the altar, and having their hands joined, stand facing the altar. The censer-bearer receives the censer from the Celebrant (as the Deacon at High Mass), descends to the floor, and there censes the Celebrant with three swings, bowing profoundly before and after.* The boat-bearer bows to the Celebrant at the same time, and in like manner with the censer-bearer. After he has censed the Celebrant, the censer-bearer goes, accompanied by the boat-bearer, to the sacristy to prepare the censer for the censing at the Gospel. 4. From the Lord's Prayer to the Gospel. After he has been censed by the censer-bearer, • See Ceremonies of High Mass, ch. ii., sec. 7. Note concerning manner of censing persons. CEREMONIES OE A CHORAL MASS. I2i the Celebrant turns to the book, and proceeds with the Mass up to the Epistle, as directed in the Ceremonies of High Mass. If it be so ordered, some clerk may sing the Epistle. If this is to be done, the clerk goes to the credence while the Celebrant is singing the Collect for the day (or the last Collect, if there be more than one), and takes up from thence the book of Epistles (or a Mass-book), and carrying it with both hands goes and stands on the floor immediately before the lowest step and directly behind the Celebrant. When the Celebrant bows at the ending of the Collect, the clerk in orders bows his head in like manner, then goes at once to the midst, makes due act of reverence towards the altar, salutes the clergy (if there be any) on each side of the choir, with a moderate bow, and returns to his place behind the Celebrant, where, having the book open at the Epistle of the day, and standing as before, he announces and then sings the Epistle. At the end he sings the words, "Here endeth the Epistle," closes the book, goes to the midst and makes due act of reverence towards the altar, then carries the book to the credence, puts it down thereon and returns to his place. While the clerk in orders is singing the Epistle the Celebrant standing before the book reads the same Epistle in a low voice. If the Celebrant sings the Epistle, he will do so with- out changing his position before the book. During the singing of the Epistle, all the acolytes stand in their places as at the Kyrie and Collect. If the choir sing a gradual, tract or sequence, the 122 CEREMONIES OE A CHORAL MASS. Celebrant, at the time when the song is nearly ended, goes to the midst, faces the altar, and then turns a little towards the censer-bearer, as he approaches him. When the Epistle has been sung, or during the sing- ing of the gradual, tract or sequence, the censer-bearer and boat-bearer come again into the sanctuary, and after due reverence in the midst towards the altar, they go and stand on the floor immediately before the low- est step at the Epistle end, and there, facing towards the Gospel side, they await the Celebrant's going to the midst. 5. The Blessing of the Incense before the Gospel. When the Celebrant goes to the midst, the censer- bearer and the boat-bearer go up to the foot-pace, and there, after due act of reverence towards the altar cross, stand facing the Celebrant. All is done as directed above (in section 2) until the Celebrant has blessed the incense; then the censer-bearer lowers and closes the censer, makes, together with the boat-bearer, due act of reverence towards the altar cross, bows to the Cele- brant, and, attended by the boat-bearer, and carrying the censer, returns to the floor by the way he came. Here the boat-bearer withdraws a little towards the credence or the sedilia, where he remains until after the censing at the Gospel, when he rejoins the censer- bearer in the midst before the altar. Meanwhile the second server goes to the Epis- tle corner of the altar, takes up, with both hands, the desk and book, turns by his left, goes down to the floor, and thence to a place opposite the Gospel corner of the altar, (pausing as he passes before the midst to face, and make due act of reverence towards the CEREMONIES OE A CHORAL MASS. 1 23 altar) ; he then goes up to the altar, sets down thereon the desk and book obhquely, so that the back of the book will look towards the northeast corner of the altar; then turning by his right he goes down to the second step at the Gospel corner, where facing towards the Epistle side, and having his hands joined before his breast, he awaits the Celebrant. If there are no other acolytes besides the censer-bearer, the boat-bearer and the two servers, the second server, after he has moved the Mass-book to the Gospel corner, returns to the floor before the midst of the altar, and there, together with the first server (who comes to meet him), makes the due act of reverence towards the altar cross. Then both servers go to the credence, take up the candlesticks, and walk wath the censer-bearer when he goes to the Gospel corner. When the censer-bearer, after the blessing of the incense, goes along the foot-pace and down the steps to the floor at the Epistle end of the altar, the two candle-bearers immediately take up their candlesticks, and, carrying them as usual, follow him, or (if space permit) walk on either side of him, the first candle- bearer on his right, the second on his left. Thus attended, the censer-bearer, gently swinging the censer, goes to the midst, where all the three acolytes stand- ing on a line parallel with the altar, make due act of reverence towards the altar. The Celebrant, after he has blessed the incense, turns back again to the altar, and says, privately, the prayers, "Cleanse my heart," etc., and when the censer-bearer and his companions approach the Gospel corner he goes to the book. 124 ce;re;monie;s of' a choral, mass. 6. 7^ he Gospel. After the act of reverence before the midst, the censer-bearer and candle-bearers turn by their left, and in the same order as before, go before the lowest step at the Gospel corner, where they stand as they did when before the midst of the altar, and face towards the book of the Gospels. The censer-bearer, while he stands at the Gospel corner, awaiting the Celebrant, will continue to swing his censer (but very gently), lest the fire die out. During the Gospel the censer is not swung. When the Celebrant comes to the book and the song of the choir is ended, he salutes the acolytes, saying, in a low voice, "The Lord be with you," to which they respond in the same tone of voice, "And with thy spirit." Then signing himself and the book, in the usual manner, the Celebrant (singing) announces the Gospel. Then immediately the censer-bearer goes up to the first or second step and gives the censer, with the accustomed kisses, to the Celebrant. Then while the choir sing the Gospel response, "Glory be to thee, O Lord," the Celebrant, having received the censer, censes the book in the usual manner and returns the censer to the censer-bearer, who receives it with the accustomed kisses, and goes back to his place on the floor. The second server now bows to the Celebrant, turns by his right, goes along the lateral step to the floor in front of the altar, where he turns (by his right) and stands in his place facing the altar* At the announcement of the Gospel, all the acolytes * This direction applies only when the second server is not acting as a candle-bearer. CERKMONIKS OP' A CHORAL MASS. I25 (except the candle-bearers and the censer-bearer) sign themselves at the same time and like manner with the Celebrant. The candle-bearers, while holding their candles at the Gospel, do not sign themselves nor make any act of reverence, but remain motionless. During the singing of the Gospel all in the church stand erect and look towards the book of the Gospels. The acolytes (except the candle-bearers) bow or genuflect at the same time and in like manner with the Celebrant, if while singing the Gospel he makes any such acts of reverence. After the Celebrant has sung the Gospel, he takes up the book with both hands, kisses the text of the Gospel, and says, privately, "By the Gospel words to-day, may our sins be done away;" at the same time the acolytes say in a low voice, "Praise be to thee, O Christ." Then the Celebrant turns a little and faces the censer-bearer, who censes him with three swings, and bows profoundly to the Celebrant before and after. After he has been censed by the censer-bearer, the Celebrant turns by his right and goes to the midst of the altar and stands facing the altar. Meanwhile the censer-bearer and his companions return, as they came, to the floor before the midst of the altar, where they stand fas before) in a line, facing the altar. At the same time, the second server goes up to the foot-pace and takes up the desk, with book thereon, and carries it to the left hand of the Celebrant, and puts it down upon the altar obliquely close to the corporal ; then after bowing to the Celebrant, he goes directly down to his place on the floor, where, having his hands joined, he stands, facing the altar, while the Creed is sung. 126 CKREMONIICS OF A CHORAI, MASS. 7. The Creed. After the Celebrant has sung, "I believe in One God," the censer-bearer, boat-bearer and candle-bearers make due act of reverence towards the altar ; then the censer- bearer, accompanied by the boat-bearer, goes to the sacristy to prepare his censer for the censing at the Offertory ; the candle-bearers go to the credence, put down their candlesticks thereon, and joining their hands, stand there facing the altar while the Creed is sung. If the two servers act as candle-bearers they return to their places before the altar and stand facing it during the Creed. If there is to be a sermon, the censer-bearer and boat- bearer may return promptly (without censer and boat) to the sanctuary, and stand behind the first server, or wherever it may be convenient, during the Creed. All the acolytes will make the genuflection, and the bows, when and as the Celebrant makes them during the singing of the Creed, and at the end make the sign of the cross. 8. The Sermon. If the Celebrant will sit down while the choir sing the Creed, he should observe the directions given in the Ceremonies of High Mass. If this be done, the first server, after bowing towards the altar cross, will go to the sedilia (after the Celebrant has intoned or sung the first words of the Creed), take up the biretta and return to his place. Then when the Celebrant comes down from the foot-pace, the two servers make the due act of reverence towards the altar at the same time with the Celebrant; the first server presents to him his biretta, and then both servers precede him to the CEREMONIES OE A CHORAL MASS. I27 scdilia, and assist him there by lifting the back part of the chasuble; and then, moving a httle towards the credence, they stand facing the altar, having their hands folded. When the Celebrant returns to the altar the two acolytes will precede him thither, make the due act of reverence with him before the altar, go with him as far as the foot-pace, supporting his vestments on either side, and then return to and stand in their places before the altar. In like manner the two acolytes will precede and assist the Celebrant (before and after the sermon), if he goes to the sedilia to lay aside his chasuble and maniple before going to preach in the pulpit. If Notices are to be given, or a sermon preached, the Celebrant will observe the directions given in the Ceremonies of High Mass. During the sermon the acolytes may sit.f If the censer-bearer returns to the sanctuary during the Creed, he will go again to the sacristy at some convenient time during the sermon, so that he may come promptly at the Offertory, carrying his censer replenished with burning coals. CHAPTER III. From the Oeeertory to the Canon. I. The Offertory. When the sermon is ended, the Celebrant, having returned to the altar, (or, if he himself preached from t But the servers ought not to sit in the places of the sedilia, occu- pied by the Deacon and the Sub-Deacon at High Mass. 128 CEREMONIES OF A CHORAL MASS. the foot-pace, having returned to the midst), and standing erect facing the midst of the altar, and hav- ing his hands joined, says one of the Offertory sen- tences, after which the choir begin their song. The Celebrant then removes, folds and lays down the veil, after which he proceeds as at Low Mass. Then the two servers come together before the midst, make the due act of reverence towards the altar cross, and go to the credence (the first server walk- ing at the right of the second), where the first acolyte will take up from the credence, with both hands, the box of altar breads ; and the second acolyte, after removing the stoppers, will take up the wine cruet with his right hand, and the water cruet with his left hand; then both go, carrying box and cruets near and at about the height of the breast, to the second step at the Epistle corner of the altar, where they stand facing the Celebrant and await his coming. When the Celebrant approaches them, both acolytes bow to him ; the first removes the cover of the bread- box with his right hand, and then supporting the box with both hands at the base, he presents it, with accus- tomed kisses, to the Celebrant, who takes as many of the small hosts "as he shall think sufficient," and re- turns to the midst, doing all as ordered in the Cere- monies of Loiv Mass. As the Celebrant turns to go back to the midst the first acolyte covers the bread-box, and remains standing as before. When the Celebrant returns to the Epistle corner, with the chalice, the sec- ond acolyte presents the wine cruet, with the accus- tomed kisses ; then when the Celebrant returns the wine cruet he receives it with his left hand, and presents the water cruet, with the accustomed kisses, with his right CEREMONIES OE A CHORAL MASS. I29 hand. The second acolyte receives the water cruet back again from the Celebrant, with his left hand, after which both acolytes bow to the Celebrant and go again to the credence upon which they put down the bread- box and cruets, put the stoppers in the cruets, return to their places before the lowest step, and stand facing the altar, as before. 2. The Censing of the Oblations and the Altar. When the acolytes go to the Epistle end of the altar, the censer-bearer, attended by the boat-bearer, and carrying his censer replenished with burning coals, comes from the sacristy, and after the due act of rever- ence as he passes before the midst of the altar, he goes to the floor at the Epistle end of the altar and stands facing towards the Gospel side. When the Celebrant has said the prayer, "Come, O thou the Sanctifier," etc., the censer-bearer and boat- bearer ascend the altar steps, make the due act of reverence on the foot-pace and stand before the Cele- brant. The two servers, after making the due act of reverence in the midst, ascend the altar steps, and assist at the blessing of the incense, during which all is done as directed above (in chapter ii, section 2), When the Celebrant has taken the censer, and the two servers stand supporting his chasuble, he proceeds to cense the oblations and afterwards the altar, observing, in so doing, the directions given in the Ceremonies of High Mass. The servers, while thus assisting the Celebrant as he censes the altar, make simultaneously with him the prescribed acts of reverence.* When the Celebrant has censed the altar cross and • See Ceremonial of High Mass, in loc. 9 130 CEREMONIES OE A CHORAI, IMASS. passes to the Epistle side of the ahar, an acolyte comes before the midst of the altar, makes the due act of reverence towards it, then going up the steps on the Gospel side, he advances to the book, takes up with both hands the desk with book thereon, and returns to the floor, where, facing the altar on the Gospel side and holding the desk before him near and a little below his breast, he awaits the end of the censing of the Gos- pel side of the altar; then he goes up again to the altar, puts down the desk as he found it, turns by his right, and goes back to the floor, makes there in the midst the due reverence towards the altar, and then returns to his place* 3. The Censing of the Clergy and People. When the Celebrant has finished censing the altar, the two servers turn and go down to their places on the Hoor, as they did at the first censing of the altar; and the censer-bearer takes the censer, and censes the Celebrant in the usual manner. The Celebrant then returns to the midst of the altar, where he waits until the choir and people have been censed. The boat- bearer remains standing near the credence. After the Celebrant has been censed, the censer- bearer, having made the due act of reverence before the lowest step of the altar, proceeds to cense the clergy ; and then the servers, the torch-bearers, and the choristers ; afterwards he censes the people. The cen- ser-bearer will observe all the directions given in the Ceremonies of High Mass as to the mode of carrying the censer, and of censing persons. Having censed the people and made due reverence with the boat- * Cp., Le Vavasseur, Ceremonial, pt. xii., ch., ii., art. viii. CEREMONIES OF A CHORAIv MASS. I3I bearer, before the altar, he returns to the sacristy, accompanied by the boat-bearer, where he prepares for the censing at the elevation. 4. The Offerings of the People. After the people have been censed, the second acolyte takes the alms basin in both hands, and then goes to his place before the altar. The Celebrant bows and then goes down below the lowest step of the altar; having the servers on either side of him, he makes with them the due act of reverence ; they then precede him to the entrance of the presbytery. Those who have gathered the offerings of the people place them in the basin held by the second acolyte. Then the Celebrant, preceded by the acolytes, returns to the altar ; they make together the due act of reverence, and then go vip to the altar, the acolytes stopping on the step below the foot-pace. The second acolyte bows to the Cele- brant, (who has moved to the Epistle corner of the altar), and then gives him the alms basin. The Cele- brant having presented and placed it upon the altar, at the Epistle side, immediately returns it to the aco- lyte, who carries it directly to the credence or other convenient place. 5. The Washing of the Hands. The first acolyte immediately after he has accompa- nied the Celebrant to the altar, goes back to the floor, makes the due act of reverence before the midst, and then goes to the credence table and takes with both hands the towel ; the second acolyte takes the basin for washing the Priest's fingers with his 132 CEREMONIES OF A CHORAL MASS. left hand, and the water cruet in his right hand. Then both standing at the Epistle corner on the step below the foot-pace, the first acolyte being at the right of the second, they bow to the Celebrant. The second acolyte pours water over the Priest's fingers, and the first acolyte presents the towel. They then bow again to the Celebrant, and return to the credence, where they put down the basin, towel, and cruet. Afterward they go down to below the lowest step of the altar, make together the due act of reverence, and then go to their respective places at the Epistle and Gospel corners of the altar, where they remain standing until the Con- fession. 6. Until the Canon. The Celebrant proceeds with the Mass, observing the ceremonies directed at Low Mass. The torch-bearers, or if they be lacking, the two candle-bearers,t when the Celebrant has finished say- ing the Comfortable Words, after due reverence before the altar, go to the sacristy; and towards the end of the Preface they come again into the sanctuary, carry- ing lighted torches, and preceded by the censer-bearer and boat-bearer. Both censer-bearer and torch-bearers will observe the directions given in the Ceremonies of High Mass.* t When there are no other acolytes besides the two servers and the censer-bearer, the servers may light torches at the credence, when the censer-bearer comes from the sacristy, and then kneel with tliem before the altar. (See Le Vavasseur, pt. vi., sec. li., ch. ii., art. ii.) * See Cerevt. of High Mass, ch. iv., sections 10 and 13, and ch. vii., sec. I, CKRliMONUCS OF A CHORAL, MASS. I33 CHAPTER IV. The Canon of the Mass, and the Communion. I. The Consecration. At the beginning of the "Prayer of Consecration," the censer-bearer puts incense into the censer. At the elevation, the censer-bearer censes theBlessed Sacrament as usual, the torch-bearers uplift their torches, and an acolyte rings the sacring bell. A little before the act of Consecration, the two servers if they are not holding torches, rise, go before the midst of the altar, make due act of reverence towards the altar, and then go up the steps to the foot-pace, the first to the right of the Cele- brant, the second to the left, and here upon the foot- pace on either side of, and a little behind, the Cele- brant, they kneel and support (the first acolyte with his left hand, the second with his right) the back part of the Celebrant's chasuble, at the elevation. Each acolyte extends the hand not employed, near and a little below his breast. The acolyte who kneels at the right of the Celebrant rings the bell.* After the eleva- tion they return to their places before the altar, and stand as before, after genuflecting together on the floor, before the midst. After the elevation of the chalice all the acolytes (except the torch-bearers) stand erect, and the censer- bearer, attended by the boat-bearer, goes to the sacristy (both making due reverence as they pass before the • When the servers act as torch-bearers, another acolyte may kneel at the right of the Celebrant, lift his chasuble and ring the bell. If there be no one else to ring the bell, the first server may do so, liolding his torch in his left hand and the bell in his right hand. 134 CEREMONIES OF A CHORAL MASS. midst, towards the altar), puts away the censer, and then returns to his place at the Epistle corner of the altar. 2. The Communion. When the Celebrant turns towards the people with the Sacrament in his hands, the torch-bearers rise and then stand facing each other, as at High Mass. The two servers also turn and face each other, and if any are to receive the Communion, the servers hold the houselling cloth.* If any persons receive the Com- munion, all is done as at Low Mass ; the clergy and acolytes kneeling at the altar, and the people at the chancel rail. When the Celebrant turns (holding up the Sacra- ment) towards the people, the torch-bearers bow their heads, and the other acolytes bow more profoundly. When, after the Communion, or when after he has given "sufficient opportunity to those present to com- municate," the Celebrant replaces the Sacrament upon the altar, the torch-bearers kneel again as before, and the servers stand in their places facing the altar. The Post-Communion. At the Gloria in excelsis, or hymn in lieu thereof, the torch-bearers, and all in the church, stand erect. Towards the end of the Gloria in excelsis, or other hymn, the second serverf moves the book (as the Sub- Deacon does at High Mass) to the Epistle corner, and * If the servers are engaged at this time in holding torches, the censer- bearer and the boat-bearer may hold the houselling clotli if it be needed; or the boat-bearer lacking, the second server holds both torches, and the first server assists the censer-bearer in holding the cloth. t If the servers are holding torches the censer-bearer, or another acolyte, moves the book. CEREMONIES OE A CHORAL MASS. I35 then goes directly to the floor before the Epistle corner, and then to his place opposite the Gospel corner. All the acolytes kneel for the blessing, and then rise and stand erect. 4. The Ablutions. Immediately after the blessing the first server* rises, goes to the midst, makes the due act of reverence towards the altar, then goes to the credence, and after removing the stoppers, carries the cruets, (the wine in his right hand, the water in his left), to the second step at the Epistle corner of the altar ; when the Celebrant holds out the chalice, he steps upon the foot-pace, genuflects, rises and pours into the chalice a little wine, then he ministers, as usual, the wine and the water, after which he returns to the credence, puts down the cruets thereon, and goes to the midst, makes the due act of reverence, and then goes to his place opposite the Epistle corner, where he stands as before. Immediately after the Celebrant has received the ablution of wine, the torch-bearers rise, go to the sacristy, extinguish and put away their torches, and return promptly to their places in the sanctuary, as at High Mass. After the Celebrant has received the ablutions, the second acolyte moves the book, if it is to be moved, to the Gospel corner, making due reverence towards the cross as he passes the midst, and having turned the leaves of the Mass Book, so as to have it open at the proper Gospel, he stands on the second step, facing towards the Epistle side, and awaits the Celebrant. * If need be the censer-bearer may act in lieu of the server. 136 CERKMONIES 01" A CHORAL MASS. If the Celebrant, after singing the Post-Communion, has closed his book, the second server goes to the midst at the time when the first server returns from the credence, makes there with him the due act of rev- erence, and then turning by his left, goes to the Gospel corner, and takes up the Gospel card, and goes down to the second step, and there facing towards the Cele- brant holds the card as the Sub-Deacon does at High Mass. 5. The Last Gospel. At the last Gospel all the acolytes make the accus- tomed signs with the Celebrant as he announces the Gospel, and bow as he does, and make, together with him, the genuflection, if any is to be made. The last Gospel ended, the second server closes the book (with its opening towards the Gospel corner) or lays down the Gospel card upon the gradine, and goes directly to the floor before the altar, and then to his place opposite the Gospel corner, and the first server goes to the sedilia, where he takes up the Celebrant's biretta and returns to his place. Meanwhile all the acolytes go and stand before the altar as they did on arrival before it at the beginning of the Mass. If the two acolyte servers acted also as candle-bearers, they go now to the credence, take up their candlesticks and return to their places before the altar. If this is done, the first server will take up the Celebrant's biretta from the sedilia, as he goes to the credence. When the Celebrant comes down from the foot-pace and stands facing the altar, all make due act of rever- ence towards the altar, and then return to the Sacristy in the usual manner, I. The Preparation^ The times when Requiem Masses may not be said have been already mentioned under the Ceremonies of Low Mass (Vide vol. i, p. 148.) On All Souls' Day a Mass of Requiem should be sung at an hour which will best suit the convenience of the people. On the previous evening, after the Ves- pers of All Saints, there should be sung the Vespers of the Dead. It will be well if at the Vespers and also at the Mass there be read the names of the parishioners who have died during the year, and also the names of any others of the faithful dead for whom the people have desired prayers. If it be the day of interment, the body should be received at the door of the Church. Then will follow the office prescribed in the Prayer Book. After the prayers which follow the Lesson, will be sung the Mass. The black vestments for the Celebrant and the sacred ministers are laid out in the sacristy in the accustomed manner, and all other things necessary are made ready as usual. If the Blessed Sacrament be reserved in the taber- nacle at the altar where the Mass of Requiem is to be celebrated, the veil of the tabernacle should be violet 137 138 SOI^DMN MASS OF REQUIEM. in colour. It is desirable that Mass of Requiem be celebrated at an altar where the Blessed Sacrament is not reserved. The altar frontals, chalice veil and burse should be black in colour. The foot-pace may have a black cov- ering, and the steps of the altar left bare. The altar candles, if possible, should be of unbleached wax. The cover of the credence should be somewhat smaller than usual, and fall only a little over the sides and front. If the body of the deceased for whom the Mass is celebrated be present, and the prayers and ceremonies called The Absolution are to follow the Mass, a book containing the order of that service should be laid upon the credence ; a processional cross should be placed near the credence, and also a vessel of holy water with the sprinkler.^ There will also be provided a black cope, which will be laid upon the sedilia. The candles used in the candlesticks and torches of the acolytes should be, if possible, of unbleached wax. 2. General Directions. If the body of the deceased person, for whom the Mass is celebrated, be present, it should rest upon a bier placed on the floor of the nave, near the entrance to the chancel, with the feet towards the altar. If on account of contagious disease, or for other good reason, the body of the dead person cannot be brought to the ^ If it be the custom, candles (which the clergy in attendance hold lighted in their hands during the reading of the Compel, and from the Klevation tmtil the first ablution after the Blessing, and during the Absolution), are placed upon or near the credence. SOLEMN MASS OF REQUIEM. I39 church, a catafalque or tumulus may be made ready at the place where the bier with the body, were it physically present, would rest, and the body be con- sidered as morally present. If the deceased person be a Priest, the body should be placed with the head towards the altar, and the bier may rest within the choir before the altar.^ If on account of contagious disease, or for other good reason, the body of a Priest cannot be brought to the church on the day of burial, the catafalque is sprinkled and censed as if the body were present and lying with the feet towards the people ;* this may also be done on the anniversary of the burial of a Priest ; otherwise the catafalque is always regarded as though the body (morally present) were placed with feet towards the altar. Six large candles, of unbleached wax, in standard candlesticks, should be placed by the bier (or tunmlus), three on each side, and burn during the Mass and the Absolution, and while the body is in the church. The acolytes kneel from the beginning of the Mass until the Epistle, and from the Confession until the Agnus Dei, and at the Post-Communion Collect. Incense is used in the Mass at the Offertory and at the Elevation in the usual manner; but in no other places, and after the Offertory the Celebrant alone is censed. Except the omissions noted in the Ceremonies of Lozv Mass, and certain differences set forth in the fol- ^ ""Le lit funebre, a Rome, est toujours place dans la nef." T,e Vavasseiir, Ceremonial, pt. vi., sec. i., cli. iv., art. iv., Note. * Van Der Stappen, Sac. Liturgia, torn, iv., p. 288. 140 SOLEMN MASS 01'" KKQUIEM. lowing directions, all is done as at an ordinary Solemn Mass. The Deacon omits all the osculations. 3. Prom the Introit to the Offertory. The sacred ministers do not accompany the Cele- brant when he goes up to the altar, but stand on a line behind him; the Deacon on his step and the Sub-Dea- con on the floor. When the Celebrant, after kissing the altar, turns to go to the book, the sacred ministers, without any fur- ther act of reverence,^ turn also and go to their places at the Epistle corner. They do not make the sign of the cross when the Celebrant begins, Our Father, etc. After the Epistle the Sub-Deacon is not blessed by the Celebrant, and the book is at once handed to the Master of Ceremonies, or to another acolyte. While the choir sing the sequence. Dies tree, etc., the Celebrant, after privately reading it, may sit down with his sacred ministers. When they go to sit down, they turn by their right and go to the sedilia, by the shorter way, in the accustomed manner. While the Celebrant and sacred ministers sit, the Master of Cere- monies remains standing,! between the sedilia and the credence, facing the people. At the end of the sequence or when five or six stanzas have been sung, at a sign from the Master of Ceremonies, the Celebrant and his ministers rise from their seats and return to the altar by the way they came. The ministers, walking on either side of the Cele- brant, accompany him to the lowest step at the Epistle end of the altar; the Celebrant and Deacon 1 Van Der Stappen, Sacra Liturgia, torn, v,, pp. 126, et 220. t Cf. De Herdt, Praxis Pontif., torn, i., lib. i., 47. SOLEMN MASS OF REQUIEM. I4I ascend the steps, the Deacon stopping and remaining on the second step, the Celebrant going upon the foot- pace to the midst. After the Celebrant and the Deacon have ascended the steps, the Sub-Deacon goes up to the foot-pace, and moves the book in the accus- tomed manner to the Gospel corner, while the Cele- brant says the prayer, "Cleanse my heart," etc. The Deacon remains standing on the second step, with his head profoundly inclined towards the altar cross, until the Celebrant begins to read the Gospel, when, without further act of reverence, he turns and goes down to the floor, receives the book of the Gospels and carries it to the altar in the usual manner. Then at once, kneeling upon the edge of the foot- pace, he says the prayer, "Cleanse my heart," etc., then rises, takes the book, stands facing the altar, and when the Celebrant has read the Gospel, turns by his left and goes to the floor, where he makes, (together with the Sub-Deacon, Master of Ceremonies and the two acolytes) due reverence towards the altar; and then goes as usual to sing the Gospel. The acolytes do not carry lights, but have their hands joined. At the Gospel they make the sign of the cross and the other acts of reverence.* When the Deacon has sung the Gospel, the Sub- Deacon closes the book and hands it at once to the Master of Ceremonies or to an acolyte. On returning to the altar, after due act of reverence, the Deacon goes up and stands on his step, the Sub- Deacon stands on the floor behind him, both facing - If lighted candles are to be distributed among the clergy occupying places in the choir, the acolytes charged with this duty, will act promptly immediately after tlie Epistle is ended, in order that all may be in readiness when the Deacon begins to sing the Gospel, 142 SOLEMN MASS OF REQUIEM. the Celebrant, who is standing on the foot-pace in the midst. The Creed is not said. If there is to be a sermon, it will come after the Mass and before the Absolution. The preacher will wear neither surplice nor stole.f 4. From the Offertory to the end of the Mass. When the Celebrant has read the Offertory, the Sub- Deacon, after due act of reverence towards the altar, goes to the credence and carries the chalice to the altar as usual. Having set it down on the altar he joins his hands while the Deacon, (who meanwhile has come upon the foot-pace, to the right of the Celebrant) takes off the burse, unfolds the corporal, removes and folds the veil, and gives the paten with the host to the Celebrant. The offerings of the people may be received as directed in the Ceremonies of High Mass. At the Agnus Dei the sacred ministers do not strike the breast. The kiss of peace is not given, and the Gloria in excelsis is not sung, 5. The Absolution. The Celebrant and the sacred ministers, after the last Gospel, return to the midst of the altar as usual, and then, after due act of reverence in the midst, go directly (by the steps at the Epistle end of the altar) to the sedilia, where the Celebrant, assisted by the sacred ministers and the Master of Ceremonies, lays aside his chasuble and maniple and puts on the cope. The sacred ministers also lay aside their maniples. If t De Herdt, Praxis Pontif., torn, ii., lib. ii., 202. SOLEMN MASS OF REQUIEM. I43 a cope be lacking, the sacred ministers divest them- selves of dalmatic and tunicle. Meanwhile the censer-bearer, with censer in readi- ness, and the boat-bearer carrying the boat of incense, come to the credence. An acolyte takes up the vessel of holy water, another takes the book, and another the processional cross. The candle-bearers take up their candlesticks. The Master of Ceremonies takes up the Deacon's biretta and that of the Celebrant, and hands them to the Deacon, who presents to the Celebrant his biretta, and then both cover their heads. When all are ready, the Sub-Deacon goes to the credence and receives the processional cross from the acolyte. Then, the censer-bearer and boat-bearer leading, followed by the two other acolytes, the Sub-Deacon walking between the candle-bearers, and the Celebrant, with the Deacon on his left and Master of Ceremonies walking before him, all go before the altar,f where they stand facing towards the altar, the Celebrant in the midst immediately before the lowest step, the Deacon on his left, the Master of Ceremonies on his right, the Sub-Deacon and the candle-bearers behind the Celebrant and sacred ministers, the acolytes behind the Sub-Deacon. Then all, save the Sub-Deacon and candle-bearers, make due act of reverence towards the altar, (the Cele- brant and the Deacon first removing their birettas) ; and then, the Celebrant and the Deacon having put on their birettas, all go in the same order as before, to the bier, or tumulus. t t,e Vavasseur Ceremonial, pt. vi., sec. i, ch. iv., art. iv, v. T44 SOLEMN MASS OF" REQUIEM. If Other clerg}^ are in the choir, they accompany the Celebrant to the bier, (carrying Hghted candles, if they are provided for them), walking two by two behind the Sub-Deacon. If the body is placed within the choir, the Cele- brant and the Deacon do not wear birettas, and the attendant clergy do not leave their stalls. The censer-bearer and other acolytes, when they approach the bier, withdraw a little on the Gospel side, between the bier and the altar, and stand so as to face towards the Celebrant when he comes to his place near the bier. The Sub-Deacon and the candle-bearers, on ap- proaching the bier turn a little to the right, pass the bier on the Gospel side and stand a pace or two dis- tant from the head of the bier, facing towards the altar.* The Sub-Deacon and candle-bearers will be careful to leave space enough between them and the bier to allow the Celebrant and Deacon to pass at the time the body is sprinkled and censed. The clergy pass on and stand on either side of the bier, the greater in dignity nearer the Celebrant, the lesser near the Sub-Deacon. The Celebrant, with the Deacon supporting his cope on the left, and the Master of Ceremonies walking in advance, on approaching the bier, turn to the left, and stand at the foot of the bier on the Epistle side, facing towards the processional cross ; the Celebrant stands in the midst between the Deacon and the Master of Cere- monies. When the body, physically present, is that of a * The Sub-Deacon arrived at his place, at the head of the bier, may rest the end of the processional cross upon the floor, but holds the staff with both hands. SOLEMN MASS OF RE:QUIEM, I45 Priest, it is placed with head towards the altar, and the Sub-Deacon and the candle-bearers stand at the head of the bier, and the acolytes, the Master of Cere- monies, the Deacon and the Celebrant pass on by the Epistle side, to the foot of the bier, where they turn and stand facing the processional cross.f The Deacon then uncovers his head, takes the Cele- brant's biretta, and gives both birettas to an acolyte, who comes to receive them and withdraws immediately to his place. The acolyte with the book brings it at once to the Deacon, and goes back to his place. The Deacon hav- ing received the book with his right hand holds it open, at the proper place, before the Celebrant, and with his left hand holds the border of the cope. The Master of Ceremonies holds the border of the cope on the right of the Celebrant. The Celebrant, having his hands joined, and stand- ing as directed above, reads the prayer. Enter not, etc.,$ and the choir and others respond Amen. The cantors then intone the words. Deliver me, and the choir take up and continue the response. § The cantors sing the versicle, / am in fear, etc., and the clergy repeat the latter part, beginning, When the heavens, etc. In like manner the cantors sing the ver- sicle. That day, etc., and the clergy repeat the words. When thou comcst, etc. The cantors then sing the t De Herdt, Praxis Pontif., lib. 2, cap. xi,, et Van Der Stappen, Sac. Liturgia, torn, iv., p. 272. t The words of the prayers and anthems for the Absolution of the body will be found at length under the Ceremonies at the Burial of the Dead. § When the body is not (physically) present, the first prayer is omitted, and the cantor begins at once, Deliver me. etc., when the choir take up and continue the response. 14^ SOLEMN MASS Of REQUIEM. versicle, Rest eternal, etc., and both cantors and choir sing the response, Deliver me, etc. During the singing of this response the Deacon, having lirst handed the book to an acolyte, passes to the right hand of the Celebrant, (going behind him) ; the censer-bearer and boat-bearer come before the Celebrant (making due act of reverence towards the altar, if they pass from the Gospel to the Epistle side) ; and the Celebrant blesses incense in the usual manner, the Deacon ministering the boat and spoon. While the Celebrant blesses the incense, the Master of Cere- monies supports his cope on the right side ; or if he be absent the Deacon may do so with his left hand. The censer-bearer and boat-bearer, carrying censer and boat, return to their places, or withdraw a little behind the Celebrant, and the acolyte bearing the ves- sel of holy water comes to the right of the Celebrant and the Deacon. The choir having finished singing the response. Deliver me, etc., the cantors sing. Lord have mercy, and the choir sing, Christ have merey; Lord have mercy. The Celebrant then says, in a loud voice, the words, Our Father, and receiving the sprinkler from the Deacon, and continuing to recite* the Lord's Prayer in a low voice, he proceeds to sprinkle the body (or, if the body be not present, the bier). The Deacon, after presenting the sprinkler to the Celebrant, holds his right hand before his breast, and with his left hand supports the cope at the right of the Celebrant. The Celebrant and the Deacon turn towards the altar, make due act of reverence ; then the * The Celebrant should say the Lord's Prayer slowly, and so to time his recitation, that the last clause of the prayer may be said after he concludes the censing. SOLEMN MASS Ol* RIvQUIlCM. 147 Celebrant, accompanied by the Deacon, begins the sprinkling on the Gospel sidef of the bier, sprinkling first towards the feet, then the midst, and lastly towards the head, not pausing while he makes the acts of sprinkling, but moving on slowly in a dignified and reverent manner. When the Celebrant and the Dea- con come before the Sub-Deacon, they bow their heads profoundly to the processional cross, then pass to the Epistle side of the bier, where the Celebrant sprinkles the body, first towards the head ; then in the midst and lastly towards the feet. Having returned to his place, the Celebrant gives the sprinkler to the Deacon, who hands it to the acolyte bearing the holy water vessel. Then the censer-bearer at once hands the censer to the Deacon, who presents it to the Celebrant.t Then after the due act of reverence towards the altar, the Cele- brant, attended as before, by the Deacon, proceeds to cense the body in the same manner as he sprinkled it. As they pass by the Sub-Deacon, both Celebrant and Deacon bow their heads profoundly to the proces- sional cross. Having returned to his place, after the censing, the Celebrant hands the censer to the Deacon who gives it to the censer-bearer. The acolytes go back to their places, and the Celebrant and Deacon (and Master of Ceremonies) stand as they did at first. The clergy and acolytes say the Lord's Prayer, together with the Celebrant, in a low tone of voice, while he sprinkles and censes the body. The acolyte hands the book to the Deacon, who holds it open before the Celebrant, as at the beginning. t When the body present is that of a Priest, the Celebrant begins the sprinkling at the feet, on his right hand, on the Epistle side, and con- chides at the feet on the Gospel side. t The censer is carried and presented, as directed in the Ceremonies of High Mass. 148 SOLEMN MASS OF REQUIEM. The Celebrant, having his hands joined, then says aloud the words. And lead its not into temptation, and choir and others respond, But deliver us from evil. The Celebrant sings the versicles, (the choir sing- ing the responses) and the prayer, O God, whose property, etc. While the body is being carried out of the Church the anthem In Paradisum is sung. If the body is not carried forth at once to the burial, or if the body be not present, the Deacon, still holding the book, withdraws a little to the left of the Cele- brant, who says, Rest eternal, etc., and the choir respond. And let light, etc. The Celebrant says, May he rest in peace, and the choir sing. Amen. Then on days other than All Souls' Day, the Cele- brant says, May his soul, etc., making the sign of the cross over the body, or bier, as he says the versicle.* The choir and others respond. Amen. The Celebrant and Deacon then put on their birettas, and the procession of clergy and acolytes returns to the sacristy, making the due act of reverence in passing before the altar.f For the order of carrying the corpse out of the Church and its committal to the grave, see the Cere- monies of the Burial of the Dead. 6. The Absolution zvhen a Pall only is used. In lieu of a catafalque or tumulus, when the body is not physically present, a black pall or cloth may be spread upon the floor before the steps of the altar, while the Celebrant is exchanging his chasuble for a * Manuale Ecclesiasticorum (editio tertia), 318; and Le Vavasseur, Ceremonial, pt. vi., sec. i., ch. iv., art. iv. t As they go, they may recite, privately, the De profundis. SOLEMN MASS OF' REQUIEM. I49 cope. When this is done the service will be ordered as follows : The Celebrant, attended by the sacred ministers, goes directly from the sedilia to the Epistle corner of the altar (by the steps at the Epistle end), w^here all three stand upon the foot-pace, the Deacon at the right and the Sub-Deacon at the left of the Celebrant, and all hold their hands joined before the breast. During the singing of the response, Deliver me, etc., the censer-bearer comes to the Epistle corner, and the Celebrant blesses the incense, the Deacon ministering the boat, and the Sub-Deacon supporting the cope on the Celebrant's right hand. The incense blessed, the Celebrant and sacred min- isters turn again to the altar and stand as before; and the censer-bearer and other acolytes go and stand before the lowest step of the altar opposite the Gospel corner, making due reverence towards the altar as they pass the midst, and taking care not to tread upon the pall. After singing the words, Our Father, the Celebrant passes to the midst, and the Deacon follows, and passes on behind him, in order to stand at his left hand ; the Sub-Deacon moves back a little to allow the Celebrant and Deacon to pass, and then advances to the right of the Celebrant, and then all three bow their heads towards the altar cross. Then the acolyte bearing the holy water vessel goes up to the second step, to the left of the Deacon. The Celebrant and the Deacon turn, by their right, towards the pall ; the Sub-Deacon turns by his left, so that the Celebrant standing on the foot-pace, has the Deacon on 150 soIve;mn mass of rtcqui^m. his right and the Sub-Deacon on his left, all three fac- ing towards the pall. The Deacon, receiving the sprinkler from the acolyte, presents it to the Celebrant, who, without moving from his place, sprinkles the pall thrice, first in the midst, secondly to his left, and, thirdly, to his right ; the Deacon meanwhile supporting the border of his cope. When the Celebrant has sprinkled the pall, the censer- bearer goes up to the second step, and the other acolyte, having received the sprinkler, goes back to his place on the floor. Having returned the sprinkler to the Deacon, who hands it to the acolyte, the Celebrant receives the censer from the Deacon, (who receives it from the censer-bearer), and proceeds at once to cense the pall in the same manner that he sprinkled it. This done, the Celebrant hands the censer to the Deacon, who returns it to the censer-bearer. The acolytes then go back to the credence, making due reverence towards the altar as they pass the midst, and the Celebrant and the sacred ministers turn again to the altar in the midst, bow towards the altar cross, and go to the Epistle corner, where they stand as at first, and all having their hands joined, the Celebrant continues and concludes the service, not turning to make the sign of the cross at the last versicle. The service ended, the Celebrant and the sacred ministers come to the midst, bow their heads towards the altar cross, turn and go down the steps, as usual, to the floor, where, together with the acolytes, they make the due act of reverence towards the altar, then, having received their birettas, they cover their heads, and preceded by the acolytes, return to the sacristy. Sl|^ (§thn of tl|f Ol^rrnurtti^fi of a S>olrmu I. General Directions. By present Western usage the house dress of a Bishop consists of (i) a violet cassock of the usual form. The material should be wool, but silk is often used. The buttons, buttonholes, and inner facings are of red silk. The cufifs are also of red silk. The cincture is of violet silk with violet tassels. In peniten- tial seasons the cassock ought to be black; (2) a linen rochet with sleeves; (3) a mozetta of the same ma- terial and colour as the cassock. This is a small cape with a hood and is worn by Bishops when within their own dioceses. In place of the mozetta there may be worn, by English usage, a violet silk or satin chimere, which in penitential seasons ought to be exchanged for one of black. To the chimere is attached a scarf of silk, which is always black ; this is not a stole. The chimere is worn by Bishops whether within or without their dioceses; (4) the pectoral cross, hung by a cord of green silk or by a gold chain; (5) the episcopal ring, worn on the third finger of the right hand ; (6) the biretta of the same material and colour as the cassock. Anciently the biretta of Bishops was always black, but at present violet birettas are commonly worn. A Bishop in his cathedral or in any other church within his diocese, may on ferial days assist at Solemn 151 152 MASS IN the; presence; oe the bishop. Mass vested in a rochet and with his pectoral cross, and over the rochet a violet mozetta. Instead of the mozetta, he may, in accordance with English usage, wear a violet chimere, which in Advent, Lent (festival days being excepted) and on penitential days ought to be exchanged for a black one. He will use a violet biretta, or a black one lined with green silk, according to the colour of his mozetta or chimere. He will occupy the chief stall in the choir; but will take no official part in the Mass. He will, however, be censed before others less in dignity (but after the Celebrant, and only) at the Offertory with three swings of the censer. He will not be assisted by the Canons or other clergy. But when the Bishop occupies his own seat or throne during a Solemn Mass said within his diocese, he will be vested either (a) in a rochet and with his pectoral cross, and over the rochet a violet cappa magna, and will use a violet biretta; or (b) he will wear a rochet, amice, alb, girdle, pectoral cross, stole, cope, and mitre, and will use his pastoral staff. A Bishop, assisting at a Solemn Mass in a church outside of his own diocese, and not officiating in the stead and by the license of the Diocesan, should not occupy the Bishop's seat, but the first stall in the choir, and be vested in a rochet and a mantelletta or a chimere. He should not wear either mozetta or cappa magna, nor use his staff. He will not take any official part in the Mass, yet he will be censed at the Offertory before others of less dignity (but not before the Celebrant), with three swings of the censer, except when the Diocesan is present, when he will be censed with two swings.^ * Cf. De Herdt, Praxis Pontif., torn, i., 194, torn, ii., 141. torn, iii, 343- MASS IN THE presence; OF THE BISHOP. 1 53 The Bishop, assisting at a Solemn Mass, vested in cappa magna, or in cope and mitre, will, if possible, be assisted by two Canons of his cathedral (who act as his assistant Deacons), a Priest Assistant and other clerks or acolytes who (when he wears a cope and mitre) will carry and minister the Bishop's Mass- book, the hand-candlestick, the mitre and the staff. Where the Canons are absent, their places may be taken by two Priests or Deacons, who (when a Priest Assistant and the other clerks or acolytes are lacking) may perform all the duties of ministering to the Bishop. If no other clergy besides the Bishop and the Cele- brant and his sacred ministers are present, there should be at least two acolytes to assist the Bishop. When there are only two Priests, Deacons, or aco- lytes assisting the Bishop, they will aid him in putting on and taking off his vestments, minister the book, hold the mitre and staff, and, as far as possible, per- form all the duties of the ministers who are lacking. The Priest assisting will wear a surplice and have a movable seat near the right of the Bishop's throne. The Deacons assisting will wear surplices.- The senior or first assistant Deacon will minister at the right hand of the Bishop, the junior or second at the left hand. The Deacons stand when the Bishop stands, rising a little before he does ; and they sit while the Bishop sits and is not engaged in any official action. They sit down after the Bishop is seated. The senior Deacon puts on, or aids the Bishop to put on, the *Cf. De Herdt, Praxis Pontif., torn, ii., 160, et Merati in Gav., pt. ii., tit. xiv., Observ. xxii., xxxiii. 154 MASS IN the: presence; o]? the bishop. mitre; the junior Deacon takes it off, or receives it from the Bishop. Whenever the Bishop elevates his right hand (as in blessing) the senior Deacon sup- ports his cope on that side. When both hands are raised, both of the Deacons support the cope. The Celebrant and his sacred ministers will observe all that is prescribed in the ceremonies of High Mass, except where they are herein otherwise directed. The clerks or acolytes (if any) who minister the Mass-book, mitre, staff and candle, wear cassocks and surplices. The due act of reverence towards the altar cross is made by all whenever they pass before the midst of the altar below the steps, and when they come before or withdraw from the midst before the altar. 2. The Approach to the Altar. If the Bishop occupies a stall in the choir, the sprinkling of holy water (if it is made) and the begin- ning of the Mass, are as usual. If the Bishop assist in cappa magna, or in cope and mitre, the Celebrant, sacred ministers and acolytes enter the sanctuary, the acolytes go to their places, and the Celebrant and his sacred ministers go to the sedilia on the Epistle side of the sanctuary where they take their seats, having their heads covered, and await the entrance of the Bishop. No salutations are made to clergy in the choir. If the Celebrant and his sacred ministers in going to the sedilia do not pass before the altar, they make no act of reverence towards it, but go directly to the sedilia. At the entrance of the Bishop the Celebrant and his ministers rise and uncover their heads. The Cele- MASS IN THE PRESENCE OF TllE BISHOP. I55 brant stands, with his head profoundly incHncd while the Bishop pra}s before the aUar ; and his sacred ministers, if they are Canons, do hkewise. If the sacred ministers are not Canons they kneel/' If the Bishop assist in cappa magna, he will vest in the sacristy, and may enter the sanctuary with his attendants at the same time with, and following the Celebrant ; or he may enter after the Celebrant has taken his place at the sedilia. The Bishop \yi\l be censed only at the Offertory ; otherwise all else will be done as when he is vested in cope and mitre. If the Bishop assist wearing cope and mitre, his vestments (of the colour of the day) should be laid out upon the midst of the altar in the following order, viz. : a cope, stole, the pectoral cross on a salver, girdle, alb and amice. The mitre (or the two mitres, if required), may be placed either upon the altar or upon the cre- dence, and his staff near the credence or near his seat.* On the credence, besides all things necessary for the Mass, there will be placed a Mass-book for the Bishop, and (if it is to be used) a hand-candlestick. The Bishop will enter the sanctuary wearing his biretta, and vested in a rochet and a violet mozetta, or a violet or black chimere. The assistant Priest (if there be one) will precede him, and the two assistant Deacons will walk on either side of the Bishop. The Priest and the Deacons will be vested in cassock and surplice, and will hold their birettas with both hands before the breast. Having come to the faldstool (which is placed in the midst of the sanctuary a little distance from the * De Herdt, Praxis Pontif., torn, ii., 143. *De Herdt, Praxis Pontif., torn, ii., 155. 156 MASS IN THE PREISENCE Olf THE BISHOP, lowest Step of the altar), the Bishop gives his biretta to the Master of Ceremonies or to one of his attend- ants ; then he and his assisting clergy or acolytes make the due act of reverence towards the altar-cross, and then the Bishop kneels upon a cushion provided for him and says a short prayer; the Deacons kneel on either side of the Bishop, but a little behind him, and the assistant Priest at his right or at left, if it be more convenient. If there are clergy, or acolytes, to act as bearers of the book, candle, mitre and staff, they enter before the Bishop, and stand near the credence,^ and when the Bishop kneels, they and all the acolytes kneel also. When the Bishop stands up, all rise, and the Bishop puts on his biretta ; and preceded and escorted as before, he goes to his seat, where he sits for a short time, then stands up and gives the biretta and the mozetta or chimere to the Master of Ceremonies (or to an acolyte) who lays them down in some convenient place. Then, the Deacons assisting him, the Bishop proceeds to vest for the Mass. The Master of Cere- monies stands upon the foot-pace before the midst of the altar and hands the vestments, one by one, to the clerks or acolytes who approach to receive them. The ministers of the book, and others, go, one after the other, by the lateral steps at the Epistle end of the altar (or, if need be, by the steps before the altar, in which case they first make the due act of reverence). Then standing at the right hand of the Master of Ceremonies, they take with both hands the vestments as he presents them. Then each one goes directly to the Bishop, carrying the vestment as given to him, sDe Herdt, Praxis Pontif., torn, ii., 15S. MASS IN THE PRESENCE OE THE BISHOP. 1 57 and standing before the Bishop he presents it to the Deacon. The amice is given to the senior Deacon, the alb to the junior Deacon, and so in turn until all the vestments have been delivered. Where it may be done there should be one clerk or acolyte for each vestment. Yet, if need be, the two Deacons or acolytes who assist the Bishop may them- selves bring the vestments to the Bishop. When the Bishop has been vested in his cope he sits down and receives his mitre. The acolytes go to their places; those who assist the Bishop stand on either side of the Deacons; the Priest assistant goes to the right of the first Deacon." 3. The Sprinkling of Holy Wafer. Then, if there is to be the sprinkling of holy water before the Mass, the Celebrant (who in this case will be vested in cope and without the maniple) and his sacred ministers (who walk on either side) come before the altar, bowing to the Bishop as they approach the midst, and then kneel upon the lowest step. The aco- lyte with the holy water vessel kneels as usual, to the right of and a little behind the Deacon. The Deacon presents the sprinkler to the Celebrant, who intones the antiphon and sprinkles the altar. The Celebrant then rises (the sacred ministers remain kneeling), and accompanied by the Master of Ceremonies on his right, " The minister of the book stands at the left of the Bishop, or to the left of the assistant Priest; the minister of the staff on the Bishop's left; the ministers of the candle and the mitre on the right of the Bishop. All four stand in their places throughout the Mass, except during the Creed and the sermon, when they may sit in places appointed, if the clergy assisting the Bishop sit. They should take care not to turn their backs upon either the altar or the Bishop, and should not stand between the Bishop and the altar. The assistant Priest may act in place of the minister of the book, and when doing so he stands in front of the Bishop. 158 MASS IN THIi PR^SENCi; OF THfi BISHOP. and the acolyte with the holy water on his left, he goes to the Bishop, who then stands up. The Cele- brant bows, and with the accustomed kisses presents the sprinkler to the Bishop, and then stands, pro- foundly inclining his head until the Bishop has sprinkled himself, which the Bishop does after this manner: standing without the mitre, he raises the sprinkler to the height of his forehead, and with a movement of his right hand sprinkles himself ; after- wards he sprinkles the Celebrant (who stands before him having his head inclined towards the Bishop), then the assistant Priest, the senior and then the junior Deacon, then his inferior ministers in turn. This being done, he returns the sprinkler to the Celebrant.'' The Celebrant, receiving the sprinkler, returns to the altar where he sprinkles the sacred ministers; then attended as before, he goes to sprinkle the clergy in the choir, the choristers, the people, and finally the acolytes. All stand during the sprinkling. The Celebrant bows to the Bishop whenever he passes him, but omits the usual salutations to the clergy. Having finished the sprinkling, the Celebrant returns the sprinkler to the acolyte, and goes with his sacred ministers to the sedilia. where he is by them divested of his cope, and assisted in putting on his maniple and chasuble. Then preceded by his ministers the Celebrant re- turns to the midst at a little distance from the lowest step. The Bishop, when the sprinkling is ended and the prayer said, sits down and receives his mitre;' then ''Praxis Pontif., torn, iji., c. 31. * Praxis Pontif., torn, ii., 161. MASS IN TII15 pre;sence: of TiiK BISHOP. 159 standing, he takes his staff; and attended by his Deacons, uho support his cope, he goes to the midst immediately before the lowest step. The Celebrant and his ministers bow to the Bishop as he passes before them. 4. The Beginning of the Mass. The Celebrant stands at the left of the Bishop, a little behind him; the Deacon and Sub-Deacon (if Canons), stand behind the Bishop and the Celebrant and between the Bishop's Deacons ; otherwise they stand, the Deacon at the left of and a little behind the Celebrant, the Sub-Deacon at the left of the Deacon ; and the Bishop's Deacons stand behind the Bishop, and a little behind the position of the Celebrant. The Bishop making the sign of the cross begins the Mass as usual (as if he were about to celebrate the Mass), and the Celebrant alone makes all the re- sponses, yet the Deacons recite the Confession. When the Bishop has said the prayer, "The Almighty and merciful Lord," etc., the Celebrant withdraws a little and stands between the Deacon and the Sub-Deacon, and the assisting Deacons of the Bishop advance and stand on either side of the Bishop, and recite with him the remaining versicles and responses. The Bishop proceeds as far as, but not including, the words, "Let us pray." The Bishop then resumes his mitre, takes his staff, and attended as before, goes to his seat, where he lays aside his staff, and sits down. The Celebrant and his ministers bow to the Bishop as he passes them ; then they go to the midst, and when the Celebrant says, "Let us pray," all three ascend the steps of the i6o MASS IN THE pre;sence; of the bishop. altar ; the Celebrant kisses the altar, and then standing erect awaits the censer-bearer. 5. The Censing at the Introit. The censer-bearer, after giving the boat to the assistant Priest or to the first Deacon of the Bishop, kneeling before the Bishop presents the censer. The Bishop being seated, blesses the incense, and remains seated until the altar and the Celebrant have been censed. The censer-bearer in presenting the censer to the Celebrant, omits the usual kisses.^ When the altar has been censed, he censes the Celebrant with two swings, then goes before the Bishop and gives the censer to the assistant Priest, or if he be absent, to the first Deacon, who standing before the Bishop, censes him with three swings. The Bishop stands while he is being censed and holds his hands joined ; then he sits down, and his mitre is removed by the second Deacon. If the Bishop use more than one mitre, the precious one is first brought to him, which he wears until after the Kyrie. He wears the cloth of gold mitre to the end of the Creed, then he resumes the precious mitre, and wears it until the end of the Mass. The mitre is held by clerk or acolyte, so that the bands are turned away from him, and hang down. Both mitre and staff are held by the ministers with hands enveloped in the sleeves of their surplices. Mitres, unless made of cloth of gold, are always white in colour. A silk or linen mitre, without orna- mentation or slightly ornamented in red, is called a simple mitre; a mitre made of cloth of gold without * Merati in Gav., pt. ii., tit. xiv., Nov. Obs. xxvi. MASS IN THE PRESENCE OE THE BISHOP. l6l jewels or coloured embroidery, is called the cloili of gold mitre; a mitre made of cloth of gold, or cloth of silver, or of white silk, and richly ornamented with jewels is called the precious mitre. 6. From the Lord's Prayer to the Gospel. The Celebrant then proceeds with the Mass, and the Bishop, standing without the mitre, reads in the book held before him, the Lord's Prayer, etc. He says the Kyrie alternately with his assistants. In his cathedral, at the Kyrie, Creed, Sanctns, Agnus Dei, and the Gloria in excelsis, any Canons who may be present come and stand in a semi-circle before the Bishop (the greater in dignity more directly in front of him, yet none between the Bishop and the altar), and say these parts of the Mass with the Bishop ; then after due reverence to the Bishop and towards the altar, they return to their places.^" When the Bishop has said the Kyrie, if the choir have not ended their singing, he sits down and re- ceives his mitre. At the Collect he stands with un- covered head. After the Collect or Collects, he sits down and resumes his mitre. The Bishop reads the Epistle from the book held before him. The Sub-Deacon in the meanwhile sings the same Epistle standing in the usual place but turned a very little towards the Bishop, to whom he bows before and after the Epistle. After the Epistle he kneels before the Bishop, kisses his hand and receives his blessing." This done the Bishop says the prayer, *• Mcrati, in loc. " Praxis Pontif., torn, ii., 146. l62 MASS IN THE PRESENCE) OE THE BISHOP. "Cleanse my heart," etc., and reads the Gospel, during which his assistants stand, making no genuflections. Towards the end of the Gradual, or Sequence, the Deacon after placing the Book of Gospels upon the altar, goes directly to the Bishop, bows profoundly and kisses the Bishop's hand; and then returning to the midst he kneels upon the lowest step and says the prayer, "Cleanse my heart," etc.'^^ The censer-bearer comes before the Bishop, and the incense is blessed as at the Introit. 7. The Gospel. The Gospel procession goes first to the Bishop, before whom all kneel ; the Deacon asks and receives the Bishop's blessing, then all rise and go to the place where the Gospel is to be sung. When the Deacon is about to announce the Gospel, the Bishop lays aside his mitre, stands and takes his stafif, and turns himself towards the Book of the Gospels. ^^ After the Gospel the Bishop lays aside his stafif, the Sub-Deacon brings the book to him to be kissed, and the assistant Priest (or the first Deacon) censes him with three swings. All as they return to the altar bow profoundly to the Bishop. The Celebrant is not censed. 8. The Creed and the Sermon. At the Creed, the Bishop stands without the mitre, and in a low voice, recites the Creed with his assist- ants. He does not use the book. Having said the Creed, the Bishop sits and takes his mitre, as at the Kyrie. "76irf, 147. ^Ibid, iss. MASS IN the: presence OE THE RISHOI'. 163 When the Deacon carries the burse to the altar, as he approaches before the midst, he bows to the Bishop, but does not salute the clergy in the choir. If there is to be a sermon, the preacher kneels before the Bishop and asks his blessing before going to the pulpit. The Bishop gives the blessing, seated and wearing his mitre. 9. The Offertory. The Bishop reads the Offertory in a low voice, standing with uncovered head ; then sits and takes his mitre. He blesses the incense as usual, and stands wearing his mitre when he is censed. The Sub-Deacon, without leaving his place on the footstep, bows his head towards the Bishop and holds out the water cruet, saying, ''Bless, Right Reverend Father." The Bishop blesses the water in the usual manner. The Deacon after censing the Celebrant with two swings goes to the Bishop, who is censed by the assistant Priest, or by the first assistant Deacon with three swings ; after which the Deacon censes the assist- ant Priest, the first and second assistant Deacon, the other assistants, and then the other clergy and the Sub-Deacon. 10. The Confession and the Absolution. At the Confession all kneel. At the Absolution the Bishop resumes his mitre, stands and takes his staff, and gives the Absolution, the Celebrant in the mean- w^hile remaining on his knees. 164 MASS IN the; presence OF tiie; bishop. II. The Preface and the Canon. At the Preface, the assistant Priest withdraws to a stall in the choir, and his seat near the Bishop's throne, is removed by an acolyte. At the Preface and the Sanctus, the Bishop stands with uncovered head. He says the Sanctus with his assistants. After the Benedictus qui venit and the prayer, "We do not presume," etc., the Bishop wearing his mitre and carrying the pastoral stafif, and attended by his Deacons, goes to the faldstool before the altar. After removing his mitre and laying aside the stafif, he there kneels down until after the elevation of the chalice, the Deacons kneeling on either side a little behind him, and the other ministers of the Bishop directly behind him. After the elevation the Bishop rises, resumes the mitre and stafif, and returns to his seat. He there lays aside the mitre and stafif, and remains standing at his seat, but bowing moderately, until after the Celebrant has received the first ablution. 12. The Kiss of Peace. After the Celebrant and his sacred ministers have said the Agnus Dei (which the Bishop also says with his assistants), the Deacon withdraws behind the Cele- brant while the assistant Priest comes to receive the Kiss of Peace, returning after the Priest has departed, to the right of the Celebrant, where he remains until the Sub-Deacon has returned from the choir. The assistant Priest having received the Peace from the Celebrant in the accustomed manner, goes directly to the Bishop to whom he gives the Peace, and then with- MASS IN THE PRESENCE OF THE BISHOP. 1G5 draws to his stall in the choir. If there be no assistant Priest, the Sub-Deacon takes the Peace to the Bishop, and to others, after the accustomed manner. The Bishop, having- received the Peace, gives it first to the senior and then to the junior assistant Deacons. They first make act of reverence towards the altar, and another to the Bishop, as they stand before the lowest step of the Bishop's throne ; then they go up in succession to the Bishop, receive from him the Peace, and then go directly to their places, on either side.'* When the Bishop has given the Peace to his Deacons, the Sub-Deacon (who, after saying the Agnus Dei with the Celebrant, descended to the floor, and stood facing the altar on the Gospel side), goes accompanied by the Master of Ceremonies, to the assistant Priest from whom he receives the Peace, which he then proceeds to give to the clergy in the choir, the Deacon at the altar and lastly to the Master of Ceremonies.^^ 13. The Coviiyiunion. If the Bishop receives the Sacrament, he approaches the altar accompanied by his two Deacons before the Deacon and Sub-Deacon of the Mass have been com- municated. He is communicated as directed in the Ceremonies of High Mass, 14. The Gloria in excelsis and the Blessing. At the Gloria in excelsis all stand. At the blessing the Bishop stands holding his staflF (but without his mitre, because the Sacrament is still upon the altar), and, turned towards the people, gives the blessing. ^* Praxis Pontif., torn, ii., 160-164. "Ibid, 165. i66 MASS IN the: presence; of the bishop. All kneel, except the Celebrant who, standing where he said the Post Communion Collect, with his right side towards the altar, profoundly inclines himself towards the Bishop. The sacred ministers kneel, each on his own step, behind the Celebrant. After the blessing the Celebrant and his ministers go to the midst, and all is done as at High Mass. The Sub-Deacon when he comes down to the floor, as he bears the chalice to the credence bows to the Bishop. After the blessing the Bishop lays aside his staff and continues standing until after the first ablution, when he sits down and resumes his mitre^ After the last Gospel the Celebrant and his ministers descend, as usual, to the floor, make the due act of reverence towards the altar, bow to the Bishop, and with the acolytes, go to the sacristy, in the order in which they entered the sanctuary.^® The Bishop at his seat is assisted by his Deacons to unvest. The vestments are laid again upon the altar by the assisting Deacons or by acolytes. After he has laid aside his vestments, the Bishop receives his mozetta or chimere and his biretta ; then he goes with his Deacons and kneels, with his head uncovered, before the altar ; then he rises, covers his head, and attended as before, returns to the sacristy." ^'ibid, 155. "If the Bishop vested in the sacristy, he returns thither, accompa- nied as at first, immediately after the Celebrant has left the sanctuary. 2IIjf (§vhn flf % (Hn^manuB at ti^t 1. T/i^ Preparation in the Church. If the deceased be an adult, the altar vestments should be black in colour, the altar should be bare of festal ornaments or flowers, and be furnished simply with the altar-cross and the six, or at least the two, candlesticks with candles of unbleached wax. Six large candlesticks, with candles of unbleached wax, should be placed near where the bier is to rest, three on either side. These candles should be lighted before the Priest goes to meet the corpse, and remain lighted as long as the body is in the Church. If a Mass of requiem is to be said or sung, the altar and credence should be prepared as directed above on pages 137 and 138. 2. The Preparation in the Sacristy. There should be in readiness in the sacristy, a sur- plice, black stole and biretta, and (if convenient) a black cope, for the Priest ; surplices and black cassocks for the acolytes; two torches or candlesticks, with candles of unbleached wax, for the candle-bearers; a processional cross; a vessel with holy water and sprinkler; and a Prayer-book. When they are to be borne outside of the Church, it may be convenient to 167 l68 BURIAL, OF THE DEAD. provide two processional lanterns (i. e., torches with candles enclosed in glass cases), in place of the ordi- nary candlesticks. If there is to be a Mass the vestments should be laid out as usual, and all things needed be made ready. The choristers should be vested as usual, and should enter the Church and take their places in the stalls about the time the Priest goes to meet the corpse; or, if it be the custom, they may follow the cross, in the procession to the door. 3. The Meeting the Corpse. The Priest vested in surplice, stole, cope and biretta, and preceded by a cross-bearer with two acolytes carrying lighted candles, meets the corpse at the entrance of the church-yard, or at the door of the Church. The attendant clergy should be vested in surplices, and walk two by two immediately in advance of the Priest. If a solemn High Mass is to be sung the Deacon, vested in surplice, should walk at the left of the Priest and support his cope, and the Sub-Deacon, vested in surplice, should bear the cross ; and the acolyte who is to be the censer-bearer in the Mass should carry the holy water vessel. At the church-yard entrance or at the door of the Church, a pall of black cloth (which may be orna- mented with bands of white or of a red or golden colour, in the outline of a cross), may be laid over the coffin. BURIAI. OF THE DEAD. 169 Floral crowns and other unsuitable emblems should not be placed upon the coffin. If the deceased be a Priest, some token of his priestly dignity (e. g., a biretta, or a stole, black or violet in colour), may be laid upon the coffin. The corpse of a lay person ought not to be carried by Priests, but in every case the bearers should be of the same rank as, or else inferior to, that of the deceased. In all cases, the corpse is carried with the feet foremost. 4. The Procession into the Church or tozvards the Grave. The Priest, having his head uncovered and preceded by the cross-bearer and the two other acolytes, goes immediately before the body into the Church. But if he goes towards the grave, his head is covered. And as he goes, he says or sings, "I am the resurrection," etc. When the funeral procession arrives at the place^ where the body is to rest during the service, the Priest and those who precede him pass on into the choir, and the bier is placed between the two rows of candle- sticks, with the feet towards the altar; except when the deceased is a Priest, and then the feet shall be placed towards the people. In the case of a Deacon, the feet are turned towards the altar. The cross-bearer places the cross near the credence; and the candle- bearers place their candlesticks upon the credence. Or if they carry torches, they lower and hold them so 1 This place, for the body of a layman, is in the nave, outside the entrance to the choir. By English and French usage the bodies of ecclesiastics are placed within the choir. 170 BURIAL OF THE DEAD. that the base of each staff rests upon the floor; and then all stand near the credence facing the Gospel side of the sanctuary. The Priest, the other clergy and the choristers, take their places in the choir stalls. 5. Of the Psalms and the Lesson. "After they are come into the Church, shall be said or sung one or both" of the Psalms appointed m the Prayer-book, all standing. "Then shall follow the Lesson, taken out of the fifteenth chapter of the first Epistle of St. Paul to the Corinthians." It should not be announced, but should be begun at once with "Now is Christ risen," etc. At the end, the words, "Here endeth the Lesson," or other conclusion, should not be said. During the Lesson, all present except the reader should sit down. The Lesson being ended, "here may be sung a hymn or an anthem; and at the discretion of the minister, the Creed and such fitting prayers as are elsewhere pro- vided in this book,^ may be added." A hymn or anthem may very appropriately be sung after the Lesson, but it is quite contrary to liturgical usage to introduce the Creed into services for the dead, and therefore it ought always to be omitted. After the hymn or anthem the prayer for Persons under Affliction, "O merciful God and heavenly Father, who hast taught us," etc., and the one for a good death, in the Visitation office, "O God, whose days are without_ end," etc., may fittingly be used. Afterward may be said or sung, as follows : ^ That is in the Book of Common Prayer. BURIAL OF" The; dead. 171 OUR Father, V. And lead us not into tempta- tion. R. But deliver us from evil. V. From the gates of hell. R. Deliver his soul, O Lord. V. May he rest in peace. R. Amen. V. Lord, hear my prayer. R. And let my cry come unto thee. V. The Lord be with you. R. And with thy spirit. Let us pray. ABSOLVE, we beseech thee, O Lord, the soul of thy servant from every chain of sin, that he being raised in the glory of the resurrection may live forever among thy saints and elect; through Christ our Lord. R. Amen. 6. The Mass. Then the Celebrant enters the sanctuary and begins the Mass, the choir singing the proper Introit or hymn, if it be a High Mass. 7. The Absolution'^ or Dismissal of the Body. The ceremonies for the solemn absolution or dis- missal of the body will be found under the Ceremonies -The term Absolutio is used in more than one sense in liturgical terminology. In its more usual sense it means the remission of sin and the release from ecclesiastical censure or penalty. It is also used of tlie short prayer with which each nocturn of the breviary is concluded. And finally, it is used in the sense of dismissal or farewell. The term has this last meaning when we speak of the rite of the "absolution of the body." It is manifest that a dead body cannot be the subject of the grace of remission of sin, nor is there the remotest suggestion of such an idea in the anthems and prayers which compose the rite. Fur- thermore the officiant of the rite need not be a Priest at all, but may be a Deacon, as is often the case (Le Vavasseur, Ccr. Rom. 7th ed. vol. i, p. 704). The object of the rite is the formal dismissal (ahsoliitio) of the body from the Church militant. As at Baptism the Church received it, with the person to which it was joined, into the visible congregation of Christ's flock, so now the Church bids it farewell, com- mends it to the keeping of God's angels imtil the last day, and prays for its admission into the glory of the Church triumphant. 172 BURiAiv OF the; de;ad. of High Mass. Here follow the ceremonies to be observed after a Low Mass or a Choral Mass without sacred ministers. Immediately after the last Gospel, the Celebrant goes to the sedilia and lays aside his chasuble and maniple, and assumes a black cope if one be provided. Then with his head covered and preceded by the aco- lytes he goes to the coffin. The cross-bearer and the candle-bearers place them- selves at the head of the coffin and stand facing the altar. The Celebrant, with his head uncovered, stands at the foot of the coffin with his face turned towards the cross, held by the cross-bearer, and having the censer-bearer and the acolyte with the holy water at his right hand. Then the Priest says : ENTER not into judgment with thy servant, O Lord ; for in thy sight shall no man living be justified unless thou grant unto him remission of all his sins. We therefore pray thee, to condemn not with the sentence of thy judgment Jiwi whom the earnest pleading of thy faithful people now commendeth unto thy mercy ; but grant that he being holpen by thy grace, may be counted worthy to escape the sentence of thy just vengeance, since in this life he received and bore the seal of the holy Trinity; who livest and reignest, world without end. R. Amen. Then shall be sung, or else the Priest shall say: BURIAL OF TIIK DEAD. 173 Libera me. DELIVER me, O Lord, from death eternal in that day of trembhng, when the heavens and the earth shall be moved and thou shalt come to judge the world by fire. V. I am even now in fear and trembling as the sift- ing draweth on and thy wrath is ready to be poured forth, when the heavens and the earth shall be moved. V. O that day, that day of wrath, of calamity, and of misery ; O that great day and one exceeding bitter : when thou shalt come to judge the world by fire. V. Rest eternal grant unto them O Lord, and let light perpetual shine upon them. Deliver me, O. Lord, from death eternal in that day of trembling when the heavens and the earth shall be moved and thou shalt come to judge the world by fire. While the respond is being sung the incense is blessed, and after the respond the choir sings or the Priest says : LORD have mercy, Christ have mercy. Lord have mercy. Our Father. Then the Priest, accompanied by an acolyte (or by the Deacon of the Mass), sprinkles the coffin with holy water thrice on either side; in the same manner he passes around the coffin censing it. Then having returned to his place, he says: V. And lead us not into temptation. R. But deliver us from evil. V. From the gates of hell. R. Deliver his soul, O Lord. 174 BURiAiv OF The; dead. V. May he rest in peace. R. Amen. V. Lord hear my prayer. R. And let my cry come unto thee. V. The Lord be with you. R. And with thy spirit. Let us pray. OGOD whose nature and property is ever to have mercy and to forgive ; receive our humble peti- tions for the soul of thy servant N. [or thy servant N., thy Priest], whom thou hast bidden to depart out of this world; deliver him not into the hands of the enemy, neither forget him forever; but command thy holy angels to receive him and to lead him into the country where is the Paradise of God ; and forasmuch as he hoped and believed in thee, let him not endure the pains of hell, but make him to possess the joys of everlasting life ; through Christ our Lord. R. Amen. While the body is being borne out of the Church there shall be sung, or the Priest shall say : In Paradisum. INTO Paradise may the angels conduct thee; at thy coming may the martyrs receive thee, and lead thee into the holy city Jerusalem ; may the choir of the angels receive thee; and with Lazarus once a beggar, mayest thou possess the everlasting rest. When the body is not present the above prayer and the anthem In Paradisum shall be omitted, and in place of the prayer shall be said this collect and the versicles following : BURiAiv opf The; dead. 175 ABSOLVE we beseech thee, O Lord, the soul of thy servant A'^., that being dead unto the world, he may live unto thee; and whatsoever defilements he may have contracted in this life through the frailty of the flesh, do thou of thy merciful pardon and good- ness wash away ; through Christ our Lord, R. Amen, V. Rest eternal grant to him, O Lord. R. And let light perpetual shine upon him. V. May he rest in peace. R. Amen. 8. The Procession to the Grave. When the Priest accompanies the body to the grave, the procession advances to the door of the Church and thence to the grave, in the following order : The censer-bearer (carrying the incense boat and the censer containing burning coals,^) walks with another acolyte who carries the vessel of holy water and the sprinkler ; then follows the Sub-Deacon, or an acolyte, carrying the processional cross and walking between the two candle-bearers with torches or processional lanterns ; then the clergy; and last of all the Priest, with the Deacon at his left hand. The corpse is borne immedi- ately behind the Priest, and is followed, as on entering the Church, by the relatives and friends. If choristers accompany the body to the grave, they walk in advance of the clergy and behind the acolytes. On the way to the grave may be sung any suitable anthem or hymn. Arrived at the grave, the clergy and acolytes stand 'Where the cemetery is far distant from the church the use of the censer will have to be dispensed with. 175 BURIAL 01^ THE DEAD. around it in the order in which they stood about the bier, in the Church, at the Absolution. The bier with the body upon it, or (if the bier is not used in the cemetery) the coffin, is set down near the grave. 9. The Blessing of the Grave. If the grave has not been blessed, the Priest at once proceeds to bless it, in the following manner : Standing with uncovered head he reads, or sings, in the ferial tone, Let us pray. OGOD, by whose mercy the souls of the faithful rest in peace, vouchsafe to bless >^ this grave, and give thy holy angel charge concerning it ; and absolve also from every chain of sin the souls of those whose bodies are here buried, that with thy saints they may forever rejoice in thee. Through Christ our Lord. R. Amen. Then the Priest blesses the incense (if it is to be used), after which he sprinkles, in the midst, to the left, and then to the right hand, first the coffin and then the grave. Then, taking the censer, the Priest censes both the coffin and the grave in the manner in which he sprinkled them. If the grave has been blessed on some prior occasion, neither the coffin nor the grave are sprinkled or censed. When he has blessed the grave, or at once if it be already blessed, the Priest begins the verse, "Man that is bom," etc., and the choristers and others take up and conclude the anthem. During the singing the coffin is reverently lowered BURIAL OF TH^ DEAD. \'J^ into the grave, which should be dug so that the foot thereof looks to the east, if it can conveniently be done. 10. The Committal. The anthem being ended, the Priest recites the com- mittal, "Forasmuch," etc., and as he says the words, "Earth to earth, ashes to ashes, dust to dust," "the earth shall be cast upon the body" in the form of a cross "by some standing by." * Then shall be said or sung, "I heard a voice," etc., after which the Priest shall say : V . Lord have mercy upon us. R. Christ have mercy upon us. V . Lord have mercy upon us. Then the Priest shall say, in a loud voice, "Our Father," and continuing to say the prayer in a low voice (all joining with him in like manner), he sprinkles the body thrice, as before directed. Then the Priest sings or says in a loud voice, "And lead us not," etc., and the acolytes and others make the re- sponse. "But deliver us," etc., in the same tone. Then the Priest sings or says the concluding prayer or prayers, after which he says, "The grace of our Lord," etc. Then making the sign of the cross over the grave, he says: V. Rest eternal, grant unto him, O Lord. R. And let light perpetual shine upon him. V. May he rest in peace. R. Amen. * Anciently this was done by the Priest, and it was so ordered in the Prayer-book of 1549. 178 BURIAL OF THE DEAD. V. May his soul, and 'the souls of all the faithful departed, through the mercy of God, rest in peace. R. Arnen. II. The Committal ivhen the Priest does not go to the graz'e. When the Priest is unable to go to the grave, imme- diately after the anthem In Paradisum, there shall be said or sung, "Man that is born of woman," etc. Then, while the earth shall be cast upon the body by some standing by, the Priest shall say, "Forasmuch as it hath pleased," etc., and the rest as directed above. After which the body shall be carried out of the Church, the Priest and acolytes preceding it to the door. 12. The Burial of an Infant. If the body be that of a baptized child who died before it attained the use of reason, the hangings of the altar, and the vestments of the Priest should be white; the altar may be adorned with flowers, and flowers may be placed on the body ; all the candles should be of white wax ; the processional cross should be borne without its staflf f the Church bell should be silent, or else may be rung festively, but must not be tolled f and the Office for the Burial of Children should be used. ^ The cross is borne without the staff to denote the shortness of the child's pilgrimage on earth. (Baruffaldus, Com. ad Rit. Rom., tit. xl., 12, 13. " Rituale Romanum., De Exequis Parvulorum. The bell does not call people to pray for the child's soul, but to come together in the church, in order that the child, ■whose salvation is assured, may pray for them. (Baruffaldus). CHAPTER I. The Asperges. 1. If the sprinkling with holy water is to take place before the Mass.- in addition to the things prepared for the Mass, there will be in readiness in the sacristy ; the holy-water vessel containing pure and clean water, the sprinkler, a vessel containing clean and fine salt, a book containing the form or order for making holy water, and a cope of the colour of the day for the Celebrant ; and on the credence, the book containing the office for the sprinkling. The Celebrant, Deacon and Sub-Deacon will not put on their maniples until after the sprinkling. The censer-bearer will carry the holy-water vessel. The three maniples and the chasuble to be worn during the Mass, will be laid upon the seats of the Celebrant and his sacred min- isters, on the Epistle side of the sanctuary, before the Celebrant, Deacon, Sub-Deacon and acolytes go forth from the sacristy. 2. If the water, to be used in making the aspersion, * The sprinkling with holy water is appointed to be done on all Sun- days, immediately before the principal iSlass; except when the Bishoi> is the Celebrant; and when on I'alm Sunday, and on the Fea. Pur. B. V. M. (when it occurs on Sunday) the Bishop blesses the palms and candles. (Cf. Mis. Sarum. Ben. Salis et Aquaj, and Cierem Efiis., lib. ii., c. xxxi.) Aspersion of holy water is made only once on the same Sun- day, in the same church. (See Vavasseur, Ceremonial, p. v. sec. ii, ch. X.) 179 i8o the: asperges and the procession. be blessed immediately before the service, the benedic- tion may be made by the Celebrant after he has put on his amice, alb, girdle and stole, and all others are duly vested for the Mass; except that the Deacon and the Sub-Deacon, who assist the Celebrant at the hallowing of the water, will not put on the dalmatic and the tunicle until after the benediction. 3. At the blessing of the water, all being in readi- ness, and all the acolytes and clergy standing in their places in the sacristy, as above described, the censer- bearer will come to the Celebrant and hold up before him the holy-water vessel. The Master of Ceremonies will present to the Deacon, first the book and then the vessel containing the salt.* The Deacon will give the book to the Celebrant, and will hold the vessel, with the salt, so that the Celebrant may conveniently exor- cize and bless the salt therein.f The Sub-Deacon may hold the holy-water vessel while the Celebrant exor- cizes and blesses the water. Both the Deacon and the Sub-Deacon will make the responses in the service of benediction,^ during which all stand, having their heads uncovered. * The salt which is to be mingled with the water need not be exor- cised and blessed afresh every time water is blessed, but may be taken from some already hallowed, until the supply is exhausted. "Benedictio salis, per exorcismum et Orationem, non debet fieri quotiescumque aqua benedicitur; sed sal, semel pro hoc aquae Benedic- tione bcnedictus et servatus,, adhiberi potest in sequentibus aquae Bene- dictionibus." Van der Stappen, Sac. Liturgia, torn, iv., p. 367. t "Quando in exorcismis verba adjurationis diriguntur ad creaturas irrationales, vel inanimes (sicut contingit in benedictione aquae lustralis) non est intentio Ecclesias vel Ministri eas alloqui, quasi eaedem connivere debeant adjurationi, vel sensum verborum capere (hoc enim esset vanum et superstitiosum:) sed ad denotandum ipsam adjurationem operaturam suum efFectum in prredictis rebus, vel tanquam in subjectis, vel per ipsa tanquam per instrumenta: Principalitcr autem verba diriguntur vel ad Deum, quando adjuratio est deprecativa, ut ipsis creaturis utatur in bonum fidelium, vel ad daemonem, quando adjuratio est imperativa, nC per eas noceat, etc., ita D. Thom. 2.2. q. 90, art. 3." Quarti, De Sacris Benedictionibus, tit. i., sec. iii. ' See Appendix viii. THK ASPHRGES AND THE; PROCEISSION. l8l 4. If a Priest other than the Celebrant, bless the water/ he will wear a surplice and violet stole, and be assisted by an acolyte. 5. When the holy water is prepared, the Deacon and Sub-Deacon will vest the Celebrant in the cope and put on dalmatic and tunicle. Then all standing in their places, the Celebrant says the usual prayers, after which all bow to the cross or the principal image in the sacristy. The Celebrant and his ministers put on their birettas. All present bow to the Celebrant, who slightly inclines his head in response. Then all pro- ceed from the sacristy, and approach and stand before the altar as ordered above ; except that the censer-bearer will carry with his left hand the holy-water vessel, hold- ing it a little away from and on a line with his breast, and holding the sprinkler between the thumb and fore- finger of his right hand, so that it rests on the edge of the vessel. The Deacon and Sub-Deacon will walk alongside the Celebrant, the Deacon on his right and the Sub-Deacon on his left, supporting his cope. The Deacon will have his right hand extended a little be- low his breast and will hold the cope^ with his left hand. The Sub-Deacon will have his left hand ex- tended a little below his breast and will hold the cope with his right hand. On arriving at the altar, all take their places before the steps in the same order as at Solemn High Mass, the sacred ministers give their * The sprinkling should always be made by the Celebrant, and not by another priest. This rule does not apply to the benediction of water. Vavasseur, Ceremonial, p. v., sec. ii., ch. x. * The cope, when supported in procession, shotild be grasped at the outer edge of the orphrey, or on the under side of the same at its inner edge, at a point a little below the waist of the sacred minister, (i. e.. where he may grasp it without stooping), and should be drawn a little towards the sacred minister, far enough to bring it away from before the person of the Celebrant, and so that the orphrey below the hand of the minister hangs at the side of rather than in front of the Celebrant. i82 the: aspErges and the procession. birettas to the Master of Ceremonies or to some one who acts for him. All make the accustomed or due act of reverence towards the altar. The candle-bearers then go to the credence (without again bowing or genu- flecting) and put down thereon, their candlesticks: the first candle-bearer puts his candlestick upon the credence, on the end which is nearer the altar; the second candle-bearer puts down his candlestick upon the end which is further from the altar. They remain standing by their candlesticks and facing the altar ; or, if it be more convenient, they withdraw and stand in the presbytery. When the candle-bearers go to the credence, the acolytes who are to bear torches at the elevation go to the places which the Master of Cere- monies has appointed for them (which may be on the Gospel side of the sanctuary if space is lacking on the Epistle side), where they stand facing the altar. 6. The Celebrant then kneels upon the lowest step of the altar, directly before the midst; the Deacon and the Sub-Deacon kneeling at the same time upon the same step, the Deacon on the right and the Sub-Deacon on the left of the Celebrant ; the censer-bearer, hold- ing the vessel of holy water and the sprinkler, kneels upon the floor of the sanctuary, at the right of the Deacon. The boat-bearer will go and stand with the torch-bearers. 7. Then the censer-bearer hands the moistened sprinkler to the Deacon ; and the Deacon presents it to the Celebrant, first kissing the lower end of the handle of the sprinkler. The Celebrant, having taken the sprinkler in his right hand, and continuing to kneel as before, intones THE ASPERGES AND THE; PROCESSION. 183 the antiphon, "Thou shalt purge me," at the same time" sprinkling the front of the altar, first in the midst, then on the Gospel side and lastly on the Epistle side. During Eastertide, i. e., from Easter Day to Whitsun Day, inclusive, instead of "Thou shalt purge me," the Celebrant will intone the antiphon, "1 saw water." Then, still kneeling, the Celebrant sprinkles himself by making the sign of the cross upon his forehead with the sprinkler. Immediately after this the Celebrant rises, stands erect, and sprinkles, first the Deacon and next the Sub-Deacon, both of whom remain kneeling while they receive the sprinkling; they then at once rise and stand erect. 8. As soon as the Celebrant has intoned the first words of the antiphon, the choir standing, sing the remaining words, and then the Psalm, Miserere Met, Deus, unto the end, with the Gloria Patri, after which they sing the whole antiphon. On Passion and Palm Sundays the choir do not sing the Gloria Patri, but after the Psalm immediately sing the antiphon. Dur- ing Eastertide, instead of the Psalm, Miserere Mei, Deus (51), the Celebrant and his sacred ministers re- cite, alternately, in a low voice, and the choir sing the Psalm Confitemini Domino (118), with Gloria Patri, and the antiphon Vidi aqnam. But if not able to recite the whole of the Psalm Confitemini from memory, the Celebrant and his ministers need not say more than the first verse. 9. The Celebrant after he has sprinkled the Deacon and Sub-Deacon, returns the sprinkler to the Deacon, standing at his right ; the Deacon hands it to the censer- •Gavantus, Thes. Sac. Rit., p. iv., t. xix., Merati, Novce Observ., xi. 184 the; aspe;rge;s and the; procession. bearer. The latter immediately r'ses and stands at the right of the Deacon, at the same time the Deacon rises. 10. The Master of Ceremonies now advances and stands by the censer-bearer. Then if the Blessed Sacrament be reserved in the Tabernacle, the Cele- brant and his sacred ministers, the Master of Cere- monies and the censer-bearer, all facing the altar, genuflect and rise at once ; or if the Blessed Sacrament be not reserved there, all bow profoundly. 11. The Celebrant then turns; the Deacon, Sub- Deacon, the censer-bearer and Master of Ceremonies all bow to the Celebrant ; and all proceed in the fol- lowing order: The Master of Ceremonies and the censer-bearer go together in advance of the Celebrant, who, with hands joined before his breast, walks be- tween the Deacon on his right and the Sub-Deacon on his left. The Deacon and Sub-Deacon support the Celebrant's cope; the censer-bearer carrying the holy- water vessel and sprinkler in the same manner as he did on first approaching the altar, walks in front of the Deacon, a little towards the right of the Deacon; and the Master of Ceremonies, with hands joined, walks on the left of the censer-bearer. 12. Having come into the choir, the Celebrant bows to the clergy, who are on the Epistle side of the choir. Then the Deacon having received from the censer- bearer the moistened sprinkler, hands it to the Cele- brant as at first, then stands at the Celebrant's right hand and supports the cope on that side, the Sub- Deacon meanwhile supporting the cope on the Cele- brant's left hand. If among the clergy there are some THE ASPERGDS AND TIlK PROCESSION. 1 85 of greater dignity than the others the Celebrant will sprinkle theni first and singly ; then the others on that side of the choir as a group with one sweeping motion of the sprinkler. After the Celebrant has sprinkled all the clergy on one side of the choir, he returns the sprinkler to the Deacon, who hands it to the censer-bearer as at the first; then all face the altar, make the reverence due, and face towards the other side of the choir. The Celebrant again receiving the sprinkler from the Deacon in the aforementioned manner, proceeds to sprinkle all on the Gospel side in the order and man- ner observed in the case of those who were first sprinkled. 13. After the Celebrant has sprinkled the clergy on both sides of the choir, he proceeds to sprinkle the lay choristers, in groups : first those on the Epistle side, then after due reverence towards the altar those on the Gospel side, sprinkling each group with one motion of the sprinkler. 14. If the singers be situated in a place remote from the altar, so that it cannot otherwise be done conveniently, they may be sprinkled by another Priest, vested in surplice and stole, while the Celebrant sprinkles the people and acolytes.* 15. The clergy and choristers stand erect, with heads bare, and bow to the Celebrant before and after they receive the sprinkling. The Celebrant salutes each person, or group of persons, whom he sprinkles, with a slight inclination of the head, before and after each act of sprinkling. If the clergy are few in number, •Bauldry, Man. Sac. Ccerem., pt. ii., c. 8. i86 the; aspe:rges and the; proce;ssion. the Celebrant sprinkles each separately. If there are no clergy in the choir stalls, the Celebrant sprinkles all the acolytes first, then the choristers and lastly the people. 1 6. When the choristers have been sprinkled, the Celebrant returns the sprinkler to the Deacon, who hands it to the censer-bearer. Then after due rever- ence towards the altar the Celebrant goes, attended as before, to the entrance of the choir, where again re- ceiving the moistened sprinkler, he sprinkles the peo- ple thrice: first, towards the midst; second, towards those on his left ; third, towards those on his right, with accustomed mutual salutations before and after the sprinkling. All the people stand while the Cele- brant sprinkles them. 17. Then returning the sprinkler, the Celebrant and his attendants go back to the altar, make due rever- ence towards it, and then, if it remains to be done, the Celebrant sprinkles the Master of Ceremonies, censer- bearer and other acolytes. During the time the Cele- brant is making the sprinkling, he recites, in a low voice, alternately with his sacred ministers, the Psalm Miserere, with the Gloria Patri and the antiphon. The sprinkling ended, the Celebrant returns the sprinkler to the Deacon, who hands it to the censer- bearer. The censer-bearer goes at once to the cre- dence, upon which he places the holy-water vessel, together with the sprinkler, and takes from the cre- dence or from the Master of Ceremonies the book containing the order of service for the sprinkling; and after due reverence to the altar, returns to the right hand of the Deacon, to whom he gives the book. THE ASPERG1=;S AND TIIU PROCESSION, 1 87 19. The Celebrant standing erect with hands joined, before the lowest step of the altar, directly in the midst and facing the altar, having the Deacon on his right and the Sub-Deacon on his left, awaits the end of the singing by the choir. 20. The singing ended, the Deacon, assisted by the Sub-Deacon, holds the book before the Celebrant, who then sings the versicle, "O Lord, show thy mercy upon us" (to which, in Eastertide he adds, "Alleluia"), the choir responding, "And grant us thy salvation" (adding in Eastertide, "Alleluia"). After singing the remaining versicles, to which the choir respond, the Celebrant sings the prayer, "Hear us," etc. The Deacon then hands the book to the censer-bearer, who then returns to the credence, and afterward receives the cope (which the Deacon and Sub-Deacon remove from the Celebrant), and carries both cope and book to the sacristy, first making due reverence to the altar, and accompanied, as he goes away from the altar, by the boat-bearer. 21. The prayer, "Hear us," etc., ended, the Cele- brant and the sacred ministers after due reverence to the altar, go to the sedilia on the Epistle side of the sanctuary. There standing, facing the altar, the Deacon and Sub-Deacon divest the Celebrant of his cope, which the Deacon hands either to the Master of Ceremonies or to the censer-bearer. Then aided by the sacred ministers the Celebrant puts on his maniple and chasuble. 22. When the Celebrant is duly vested for Mass, the sacred ministers put on their maniples, and then all three return to the midst before the lowest step of l88 THD ASPERGi;S AND TH^ PRO' :SSION. the altar, the Sub-Deacon going in adv .. ice, the Deacon following him, and lastly the Celebrant, all having their hands joined before the breast, and their heads uncovered. 23. Arrived before the altar the Celebrant and the two sacred ministers make the accustomed reverence to the altar, then all three standing erect, the Cele- brant makes the sign of the cross from his forehead to his breast and begins the Mass,® saying (at the same time that he signs himself), "In the Name of the Father, and the Son, and of the Holy Ghost. Amen." The sacred ministers make the sign of the cross at the same time and in the same manner. 24. At this instant, and not before, the choir begin to sing^" the Introit}^ At this time also the Master of Ceremonies and all the acolytes kneel, the acolytes in their appointed places, the Master of Ceremonies on the floor at the Epistle end of the altar, or where it may be convenient, all face the altar, join with the sacred ministers in the responses and keep their hands joined except when they make the sign of the cross, or strike the breast in common with the sacred min- isters in the Confession. • "Every Mass is so to be esteemed and said by every Priest, as if it were said for the first time, and never afterwards to be repeated; for so great a gift ought always to be new." Sarum and _ York_ Can- tels ("Habenda et dicenda a quocunque sacerdote, quasi prima dicatur et nunquam amplius sit dicenda. Tam magnum enim donum semper debet esse novum." Missate Sarum, septima cantela.) 10 Vavasseur, Ceremonial, pt. vi., sec. i., ch. i., art. 2; and Merati, Nova Observ., in Gav., Thesau. Sac. Rit., pt. ii., tit. iii. " Formerly (as appointed in the Eng. Pr. Bk. of iS49) an entire psalm was sung, with its antiphon and doxology, and the choir look up the chant of the Introit when the Celebrant came forth from the sacristy and sang the psalm as he proceeded to the altar. Modern usage makes the Introit to consist of one verse of a psalm and the dox- ology, preceded and followed by the antiphon, and to be sung when the Celebrant arrives before the altar. "Cum vero Episcopus pervenerit ante infimum gradum altaris. . . . cessat sonitus organorum, et chorus incipit Introitum." Carem. Bpis., lib. ii., cap, viii,, sec, 30. THE ASPERGES AND THE PROCESSION. 189 25. The censer-bearer will return promptly from the sacristy with censer, containing burning coals, accom- panied by the boat-bearer with incense-boat, contain- ing incense and spoon, and both will kneel on the sanctuary floor, at Epistle end of altar, facing the altar. CHAPTER II. The Procession Beeore the Solemn Mass. In accordance with ancient custom^ a solemn pro- cession may take place immediately before the prin- cipal or Solemn Mass on the greater festivals. 1. When there is to be such a procession, the en- trance of the Celebrant and his attendants, from the sacristy to the altar, will be ordered as directed above (page 10), except that the Celebrant will wear a cope of the colour of the day, and the maniples will not be put on until the Celebrant is about to begin the Mass. The chasuble to be worn at the Mass, and the maniples of the Celebrant and his sacred ministers, will be placed on the sedilia at the Epistle side of the sanctu- ary. On entering the sanctuary from the sacristy the sacred ministers will walk on either side of the Cele- brant and support his cope. 2. When all have made due reverence towards the altar, the Celebrant, accompanied by the sacred min- isters who support his cope, ascends the steps of the altar and kisses the altar in the midst. If the Blessed 1 "Processio ante Missam antiqua est." Gavantus, Thes. Sac. Kit., pt. tit. ii., rub. v. 190 THE ASpRRGES AND 1*115! PROCESSION. Sacrament be reserved in the Tabernacle, the sacred ministers genuflect on the foot-pace on either side of the Celebrant, when he kisses the altar, otherwise they bow profoundly. After the Celebrant has kissed the altar, the censer-bearer attended by the Master of Ceremonies and followed by the boat-bearer, comes up to the foot-pace from the floor at the Epistle end of the altar ; or all three go directly up the altar steps from the places where they stood when they arrived before the altar. Incense is then put into the censer and blessed, all being done as directed at the time of the Introit on page 18. When the incense has been blessed by the Celebrant, the censer-bearer closes the censer, and after due reverence towards the cross, returns to the floor of the sanctuary, attended as be- fore by the Master of Ceremonies and followed by the boat-bearer. 3. Then the censer-bearer, having the boat-bearer on his left hand, goes to the midst before the altar, at a convenient distance from the lowest step, where he stands facing the altar. The Master of Ceremonies goes to his place before the Epistle corner of the altar, first taking up and carrying with him the birettas to be worn by the Celebrant and the Deacon. Meanwhile the Sub-Deacon, after due act of reverence towards the cross, turns by his right and goes directly down to the floor, where facing the altar he genuflects ;^ or, if the Blessed Sacrament be not in the tabernacle, bows profoundly ; then he receives from an acolyte the processional cross, and at the same time the two candle- bearers take up their candlesticks and go before the ■Mcrati, in Gav.. nt. iv., tit. vii., Ohserv. xxii. TIIIC ASPERCES AND TIIE; TROCKSSION. I9I altar, behind the Sub-Deacon, and after due act of reverence towards the altar they advance and stand, the first on the right hand, and the second on the left hand of the Sub-Deacon ; then all three go and stand in front of the censer-bearer, where facing the altar, they await the signal from the Master of Ceremonies to begin the procession. 4. When the Sub-Deacon goes away from the place where he received the processional cross, the Cele- brant and the Deacon, without any further act of reverence turn towards the people, the Celebrant by his right and the Deacon by his left, and come down to the floor ; where facing the altar they make due act of reverence towards the altar.^ Then the Master of Ceremonies gives to the Deacon the Celebrant's biretta, which the Deacon presents to the Celebrant with the accustomed salutations, and then receives his own biretta from the hands of the Master of Ceremonies. The Celebrant and the Deacon put on their birettas.* 5. When the Celebrant covers his head, the Master of Ceremonies signals the censer-bearer to go for- ward. Immediately after due reverence towards the altar, the censer-bearer and the boat-bearer turn to- wards the people and begin the procession ; the boat- bearer walks at the left of the censer-bearer, holding the boat as usual ; and the censer-bearer will carry and ' Bauldry, Man. Sac. Carcm., pt. iv., cap. 3, art. iii. In the Proces- sions on Candlemas and Palm Sunday, the Deacon, before de.scendinR lo the floor goes to his step behind the Celebrant, and facing the people, sings "Let us go forth in peace," to which the choir sing in response, "In the Name of Christ, Amen." (UarufFaldo, Ad Rit. Rom. Com., torn, ii., tit. Ixxvii., sec i.) * Within the church no one other than the Celebrant and his sacred ministers wears the biretta. Cp. Dc llerdt, Praxis Pontif., lib. i., cap. 3. 192 the; asperges and the procession. swing the censer* as directed on page 11. If, during the progress of the procession, there be need to put more incense in the censer, the censer-bearer will stand still for an instant, raise the top of the censer, and the boat-bearer puts incense therein ; then the censer- bearer closes the censer and immediately proceeds as before. The censer-bearer will hold himself erect, keep his eyes cast down on the way before him, and walk slowly in a reverent and dignified manner, 6. The course of the procession (within the Church) will be ordered according to the custom of the place and to the space available. Regularly, the procession will move from the left to the right, going forth on the Epistle side of the Church and returning by the Gospel side. Thus the course may be either of the following, as may be convenient: The procession may go forth from the chancel, then through the tran- sept to the south side, then to the west end of the Church, and returning by the central passageway to the chancel ; or it may go from the chancel directly down the central passageway to the west end, thence to the north aisle and so returning to the chancel ; or continuing on past the high altar to the south aisle it may go again to the west end, and then return by the central passageway, to the chancel. As soon as the censer-bearer has begun to move, the cross-bearer and the two candle-bearers, turning to the right without changing their relative positions, and without any further act of reverence, follow the censer- bearer. While thus carrying the cross and lighted * "Praecedit semper ministrum crucem gestantetn, tenens Thuribulum prope cooperculum manu dextra, et lllud continuo ante crucem leviter agitans." Van der Stappen, Sac. Lit., torn, v., p. 33. THE ASPKRGES AND THE PROCESSION. I93 candles in procession, the cross-bearer and the two candle-bearers make no act of reverence, not even to the Blessed Sacrament which may be reserved on an altar which the procession passes by, or which is being elevated by a Priest saying Mass.""' The cross will be carried with its figure turned forward and the back part looking towards the procession which follows. The candlesticks will be carried as directed above, on page II. The Master of Ceremonies having made due rever- ence to the altar takes his place in the procession. He will ordinarily walk behind the cross-bearer ; yet he has no fixed place, but may walk in advance of the clergy or the acolytes or the Celebrant, or wherever he may best perform the duties of his office, and so may change his position, if need be, in a quiet and reverent manner during the procession. The choristers walking two by two, and the juniors preceding, make due act of reverence towards the altar as they come to the midst before turning to fol- low in procession after the cross-bearer and the Master of Ceremonies.® The choir will begin their song at at signal from the Master of Ceremonies, immediately before the censer-bearer begins to move. After the choristers come the clergy, who may be present, walking two by two, and duly vested in sur- plices. Then the acolytes, and lastly the Celebrant, with the Deacon on his left hand, not supporting the cope. If they do not hold books, the Celebrant and the Deacon will have their hands joined before the * Bauldry, Man. Sac. Ccerem., pt. ii., cap. xiv., sec. xv. ' In cathedral churches the singers may go in procession, in advance of the censer-bearer. Ibid. sec. xvii., and pt. v., lib. ii., cap. xvi., sec. xix. 13 194 THE ASPERGES AND THE PROCESSION. breast. Before turning to follow in procession, each pair of the clergy and acolytes make due act of rever- ence towards the altar. Each pair in the procession will walk about three or four paces distant from the person or persons in advance of them, and all will keep in a straight line. If any one go in procession without a companion, he will walk in the midst of the line of the procession, and equi-distant from the couples before and behind him. Each person in the proces- sion will be intent on the prayers. Psalms or hymns sung (or said) during the progress of the procession, hold no conversation with others whether within or without the procession, not look about, nor behave in any unseemly manner. If a Bishop be present he will follow the Celebrant, and have two attendant clergy or acolytes, vested in surplices, supporting his cope on either side. The Bishop will carry his staff in his left hand if he be the Bishop of the diocese, or a Bishop who has re- ceived jurisdiction to act in the stead of the Bishop of the diocese. If need be, his staff may be borne by a chaplain vested in surplice, walking before him. Be- fore the Bishop (or before his chaplain carrying his staff) may go two acolytes vested in surplices, carrying lighted candles in candlesticks. Other attendants (if any) of the Bishop will walk in pairs, at equal dis- tances, behind him. Also, if it be the custom of the place, lighted candles may be borne by two acolytes, before the Celebrant. If in the way by which the procession must pass, there be a narrow space through which the cross-bearer and his candle-bearers cannot walk abreast, the candle- bearers will precede the cross-bearer.*^ ' Quarti, de Process., sec. prima punct. vi. THE ASPERGES AND THE PROCESSION. I95 Having returned into the chancel, after due act of reverence towards the altar, as before, all go to their places. The candle-bearers put down their candle- sticks upon the credence. Other acolytes bearing candles carry them to the sacristy and return at once to their places in the sanctuary. When the Celebrant and Deacon draw near, an acolyte takes the cross from the Sub-Deacon, and carries it to its place and returns to his own place. The Sub-Deacon then goes to the left of the Celebrant, and after due act of reverence standing on the floor before the midst of the altar, all three go at once to the sedilia, where the Celebrant is divested of his cope (the Master of Ceremonies and the Deacon, or the Deacon and the Sub-Deacon assist- ing) ; and then, at the hands of the sacred ministers he receives his maniple and chasuble. When the Cele- brant is vested, the Deacons put on their maniples. Then the Sub-Deacon preceding, the Deacon following him, and the Celebrant following the Deacon, all three go by the floor of the sanctuary to the midst before the lowest step of the altar, where the Celebrant standing in the midst, the Deacon at his right hand and the Sub-Deacon at his left, they make together due act of reverence towards the altar; and then standing erect the Celebrant signs himself with the sign of the cross and begins the Mass as directed above, on page 16. When the Celebrant has laid aside his cope at the sedilia, it is at once carried to the sacristy by the Master of Ceremonies, or by some one of the acolytes, who after putting it away in its place, returns at once to the sanctuary. If banners are borne in procession, the principal one is carried immediately before the processional cross; 196 the; aspergks and the procession. olliers are carried at convenient points in the proces- sion, e. g., immediately in advance of the attendant clergy, the acolytes and the choristers. All the ban- ners should be of ecclesiastical shape and be adorned with only suitable devices and pictures. The acolytes or other persons who carry the ban- ners, when the procession is ended, put them in their places, as the Master of Ceremonies may direct, and then return promptly to their proper places in the sanctuary or choir. If both the rite of sprinkling and a procession take place before the Mass the former should precede the latter, or more properly (as of old) the sprinkling of the people should be made by the Celebrant as he goes in procession. t t Cf. Quarti, de Process., sec. ii., punct. vii. APPENDIX. I. Of the Offerings of Money made by the People. When alms or offerings of the people are received on occa- sions of public worship other than the Mass, they should not be placed upon the altar, for that ceremony, whereby a formal presentation is made of such offerings, belongs properly to the Mass only. Our custom of making an offering of money, on occasions of public worship, is a comparatively modern substitute for the ancient usage of offering bread and wine, and other gifts for the service of God. "In the primitive Church, all who were to be communicated were accustomed to offer bread and wine to be consecrated for themselves at the altar." ' In an Epistle ascribed to Fabian (Bishop of Rome, A. D. 236-250), it is decreed that ''every Lord's day, oblations both of bread and wine be made by every man and woman." ^ The portion of such oblations not used for the holy sacrifice, was reserved for the use of the priest or distributed among the poor. This custom prevailed also in England. "The constitutions of Theodulph,"^ — A. D. 797 — "enjoin that all Christian men should on Sunday morning, come with their offerings to the Celebration of Mass." * Of the custom of offering bread and wine by those who were to be communicated in the Mass, the Canon in the Latin Mass at this day bears witness in the words, "et omnium cir- cumstantium . . . qui tibi offerunt hoc sacrificium laudis;" while in the Mass at the consecration of a Bishop, the Bishop- elect is required to make such an offering: "Dicto Offertorio, Consecrator sedet cum mitra in faldistorio, ante medium altaris. Et Consecratus veniens ex sua capella, inter assistentes ^ Merati, Nova Observ., in Cav., Thes. Sac. Rit., pt. i., tit. xii. 2 Ibid. ' See Thorpe, Ancient Laws, IT. 406. * Simmons Lay Folks Mass Boob, pg. 236. 197 198 APPENDIX. Episcopos medius, coram Consecratore genuflectit, et illi offert duo intortitia accensa, duos panes, ct duo barilia vino plena, et Consecratoris prsedicta recipientis manum reverenter oscu- latur." ' When, in later times, because love had grown cold, fewer communions were made by the people, and there was needed for the sacrifice but a small quantity of bread and wine, the people began generally to offer money instead. Honorius, of Autun, A. D. 1 1 30, refers to this change of custom and its cause, in the following words : "After that the Church had indeed increased in number, yet had diminished in sanctity, on account of carnal sins, it was appointed that they who could, should communicate each week, or on Sundays, or at the chiefest festivals, or thrice in the year, lest, before con- fession and penitence for some crime, they might take (the sacrament) to their condemnation. And because when the people were not communicating, it was not necessary to pro- vide so much bread, it was appointed that it (the bread) should be formed in the shape of coins. And that the people, in lieu of the oblation of bread, should offer coins, for which, they should remember, the Lord was betrayed. Which coins, how- ever, they should give for the use of the poor, who are mem- bers of Christ, or for something which pertains to this sacri- fice." "Postquam autem Ecclesia numero quidem augebatur, sed sanctitate minuebatur, propter carnales statutum est, ut qui possent. singulis dominicis, vel in Dominica, vel summis festivitatibus, vel ter in anno communicarent, ne ante confes- sionem et pcenitentiam pro aliquo crimine judicium sibi sume- rent. Et quia populo non communicante, non erat necesse, panem tam magnum fieri, statutum est, eum in modum denarii formari. Et ut populus pro oblatione farinse denarios offerret, pro quibus dominum traditum recognosceret. Qui tamen denarii in usum pauperum, qui membra sunt Christi, cederent, vel in aliquid quod ad hoc sacrificium pertinet."* "Except at coronations, ordinations, the consecration of nuns, and special services when the Mass was celebrated by ^ Pontif. Rom., pars prima. Cf. Secreta, Dom. V., post Pentec, Mis. Rom. 'Gemma Anima, cap. Iviii. ; Speculum Antiq. Devotionis, '1 Joanne Cochlaeo collectum; JVIentz, A. D. 1549. APPENDIX. 199 a Bishop, it had ceased to be the custom in this country (Eng- land, in the thirteenth century) for the people to oflfer bread and wine. The money offerings of the people were received after the Offertory had been sung, and the bread had been taken from the paten and laid upon the corporas, and the chalice 'made,' i. c, after water had been mixed with the wine." "This we gather from English authorities, but it (1. e., the mingling of water with the wine) was expressly laid down in the rubrics of several French uses, e. g., in that of Evreux. The priest elevated the chalice with the wine and water, the paten upon it, and the bread thereupon, and after the prayer suscipe, he placed the bread upon the corporas, and took the paten for the offerings, and after the offering said over the people, 'Centuplum accipiatis, et vitam eternam possidiatis.' "^ The offerings, whether of bread and wine or, in later times, of money, were received by the priest and his ministers at the foot of the altar steps or at the entrance of the choir. "The (following) description given of this ceremony in the eighteenth century (at Rouen) might very well have served for that of an English mediaeval church. 'Aux grandes fetes le celebrant avec le diacre et le soudiacre descend au bas I'autel, et donne a baiser la patene. C'est le soudiacre qui recoit les offerandes, et qui les porte sur I'autel.' " * The following are the directions for the solemn reception of the offerings under the use of Paris :* "When the offerings of the clergy and people are to be made, the Celebrant receives the paten and the purificator from the deacon; and then while the choir sing the Offertory, the Cele- brant having made an inclination to the altar, presents the paten to the deacon, sub-deacon and acolytes to be kissed by them. The acolytes carry, one a holy-water vessel and sprinkler, the other the basin or vase in which the offerings are to be received. Then the Celebrant standing erect, between the deacon and sub-deacon, upon the lowest step of the altar, or at the balustrade of the sanctuary, receives the offerings, '' Simmons Lay Folks Mass Book, pp. 232, 233, note. * Moleon, Voyages Liturgiques, pg. 366, quoted in Simmons Lay Folks Mass Book, pg. 236. ' Manuel des Ceremonies selon Le Rite de L'Eglise de Paris, published by D'Adrien Le Clerc et Cie, Paris, A. D. 1846. 200 APPENDIX. and to those who approach he then presents the paten to be kissed. To the priests, deacons and sub-deacons, he presents the concave part; to others he presents the convex; wiping the paten each time with the purificator, and saying, 'Pax tibi.' They who kiss the paten bow and reply, 'Et cum spiritu tuo,' and bow again after kissing the paten. Finally, the Celebrant returns the paten and purificator to the deacon. If there be bread to be blessed (pain a benir), he blesses it, reciting the prayer marked in the Ordinary of the Mass; and having received the sprinkler from the deacon (with the accustomed salutations) he sprinkles the bread thrice with holy water. After the offering the Celebrant returns to the altar with the deacon and sub-deacon." The use of the paten (upon which the oblation of bread has been made immediately before, at the altar) for the reception of the alms or to be kissed by the people, was repeatedly for- bidden, c. g., by Pope Pius V, and again by the Third Provin- cial Council of Milan (A. D. 1574), but, nevertheless, the prac- tice was continued in various places in France, until the mid- dle of the last century, as the authorities and dates, quoted above, show. II. Of Benkdictus qui venit. There is a very considerable diversity of opinion, and also of custom, as to the particular time and place, wherein are to be sung the words, "Blessed is he that cometh in the name of the Lord. Hosanna in the highest." By the present Roman use Benedictus qui venit, etc., is commonly sung after the Celebrant has uttered the words of consecration, and while he is saying the last half of the Canon, and not until then, because the words had their fulfilment after the advent of Christ into this world. This usage, although ordered by a rubric in the Ceremonial of Bishops,* in a Solemn Mass at the consecration of a Bishop, is not prescribed in the missal, and, therefore, according to the judgment of P. M. Quarti, "they who sing this (7. e., the Benedictus) before the conse- cration are not to be condemned." "Benedictus qui venit, etc., non cantatur a choro nisi post consecrationem et elevationem. . . . Quia autem hie ritus non praescribitur in Missali, et 1 Cwrem. Epis., lib. ii., c. 8. APPENDIX. 201 Caerimoniale loquitur de Missis solemnibus celebrante Epis- copo, non sunt damnandi, qui illud canunt ante Consccra- tionem, absente Episcopo." ^ The earlier usage undoubtedly was to sing the Bcncdictus immediately after the Sanctus (of which it is the concluding sentence) and before the consecration, as in anticipation of Christ's coming in the holy mysteries. The custom of pro- longing the chant of Sanctus and Benedictus, while the Cele- brant was proceeding with the Canon (a custom that began to prevail in the sixteenth century, in spite of the fact that such overlapping of the several parts of the Mass had been forbidden by conciliar authority), in all probability, led to the enactment of the rule that Benedictus qui vcnit should be sung after, and not before, the consecration and elevation, so that there might be no chant or song while the priest was saying the words of consecration and elevating the Sacrament. With us, there are three places in the Mass, at any one of which, according to the judgment of the Priest, the Benedictus may be sung, viz. : immediately after the Sanctus; after the Prayer of Humble Access, and before the Prayer of Consecra- tion; and immediately after the Prayer of Consecration. In our Liturgy the Sanctus ends with the response Amen, which hinders the immediate musical sequence of the hymn Benedictus qui venit, and hence it may seem to be more con- venient to sing it after the prayer of "Humble Access," and immediately before the beginning of the Prayer of Consecra- tion; at which time (by the terms of the rubric in that place), there is a little pause or break in the service, to enable the Priest so to order "the bread and wine that he may with the more readiness and decency break the bread before the people, and take the cup into his hands," and when it is customary for the Priest to pause, before going on with the Canon, for momentary recollection and devotion. On the other hand, there need be no great difficulty in lead- ing on speedily from the chant or song of the Sanctus to that of Benedictus qui venit; and if that be done, then the close relation of the Prayer of Humble Access to the Prayer of Consecration is better preserved, and the Priest's act of sup- ' Quarti, Com. in Rvb. Mi's., pt. ii., tit. vii , ii. 202 APPENDIX, plication, begun in the Prayer of Humble Access, is not inter- rupted by the song of the choir. Moreover, if the Sanctus and Benedictus are not separated, there is a more explicit setting forth in mystery, of the con- current praises of the heavenly host and mankind upon earth. For in a Solemn Mass, when the Celebrant and his ministers say the Sanctus and Benedictus in a low voice (inaudible to the people), they mystically represent the angelic host whose voices are inaudible to us, and the choir, who sing the same hymns with loud voices (audible to all and stirring up devo- tion among the people), manifestly represent the praising of God by His human servants upon earth.^ If the song of Benedictus be deferred until after the Prayer of Consecration, it serves as an outburst of joyous greeting to our Blessed Lord, sacramentally present upon the altar. HI. Of Additional Lights at the Elevation. Acolytes hold lighted wax candles "when the Gospel is to be read, or the sacrifice is to be offered,"^ as a sign of joy and to represent symbolically Christ the true Light. The additional lignts that are used at the consecration and elevation of the most Holy Sacrament, are also intended to add dignity to the principal Mass at which the greater number of the people may be expected to assist, and for the purpose of exciting and in- creasing their devotion. "Usus luminum ad altare praescribitur ab Ecclesia, non solum in reverentiam Sacramenti, sed etiam ad excitandos fideles ad attentionem et devotionem erga ilia mysteria peculiaria quae in missa repraesentantur. ... In missa solemni, quae majori pompa et apparatu celebratur, peculiares et solemniores ritus, prsesertim in elevatione, servari decet. . . . Ratio autem hujus ntus manifesta est ex dictis, ut majori pompa quam in missis privatis fiat tunc in elevatio Sanctissimi Sacramenti, et ad majorem devotionem et reverentiam excitentur populi tunc quando eis ostenditur et proponitur adorandum." ^ "There were also torches held lit at St. Alban's at the 2 Cf. Durandus, Rationale, lib. iv., c. 34, et Quarti, Com. in Rub. Mis., pt. ii., tit. vii. 1 Cp. Note, pg. 39. * P. M. Quarti, Com. in Rub. Mi<:., pt. ii., tit. viii., 8. APPENDIX. 203 sacring, as in the majority of churches in England. They are met with as an established custom as early as 1287 in Exeter diocese, and even before that in London, and from that time onwards they are general. It was the duty of the under- sufTragan (assistant clerk) of St. Nicholas', Bristol, to see that two torches on the Sunday be burning at the High Mass sacring.' ... In some places only one was lit, in others two, and in some four or even more. ... At St. Alban's Abbey and Exeter Cathedral they were also held upraised at the sacring or elevation.'" ' The modern Roman Ceremonial directs the acolytes who carry torches in festal Masses, to go forth from the sanctuary with their torches, immediately after the elevation, if there be no communion by other than the Celebrant ; but if there is to be a communion by the people, the torches are not to be withdrawn until after such communion has taken place. "Clerici vero cum suis intortitiis manent genuflexi donee facta fuerit Communio omnibus."* Yet it is ordered that in Masses for the dead, and in masses on most vigils and on certain other fasting days, the torches shall remain until after the communion of the priest, even though there be no sacramental communion by the people. "In missis vigiliarum et pro De- functis, etiam si non fit facienda communio, nihilminus tene- antur intortitia accensa usque ad sumptionom sacramenti, quae fit a Celebrante." * Moreover, it is ordered in the Roman ceremonial that the torch-bearers shall remain, holding their lighted torches at the Solemn Mass on Maundy Thursday, until the end of the Mass, and take part in the procession which follows immediately. In the Maundy Thursday Mass, before the general Com- munion, the host which is consecrated to be reserved until the following day, is placed by the Celebrant in a chalice, which is then covered with paten, pall and veil, by the Deacon, and set down on the mensa in the midst, near the tabernacle. To the Sacrament thus reserved in veiled chalice upon the altar, ' The Ceremonial Use of Lights, by Cuthbert Atchley; in Some Prin- ciples, etc., edited by J. Wickam L,egg, L,ondon, 1899. *Merati, Novce Observ., in Gav., Thes. Sac. Rit., pt. ii., tit. ix., xxvii. * P. M. Quarti, Com. in Rub. Mis., pt. ii., tit. viii., 8. 204 APPIvNDlX. due reverence is shown, as in a Mass l^eforc the exposed Sacrament. Therefore, the Celebrant genuflects every time he passes, leaves, or returns to, the midst of the altar, and the lights in candelabra before the altar continue burning, and the torch-bearers remain in their places holding their torches. "Si in altari remaneant Particular in calice, sen in alio vase, usque ad finem Missa?, serventur ea, quae in Feria quinta Coenae Domini praescribuntur circa finem Missje." '' "Ministri . . . afferunt totidem funalia cera albse ac- censa, . . . collocant se genuflexi hinc inde a lateribus sub-diaconi, . . . vel si magis congruit, ad latera altaris, ibique remanent genuflexi donee fiet processio, et dum Com- munionem sunt accepturi alios sibi substituunt, qui sustineant dicta funalia, et deinde post Communionem eadem recipiunt."* With us, in every Mass, the Sacrament remains upon the altar until after the blessing. Therefore, for the complete fulfilment of the purpose for which they were kindled, viz., to show especial honour to our Blessed Lord's Presence in the vSacrament and to move the people to greater devotion, the lights in the candelabra before the altar and the torches borne by acolytes, should remain burning until the Sacrament is consumed, or has been removed from the altar, or placed in some tabernacle. IV. Of the Bell at the Elevation. " 'A litel bell men oj'se to ryng,' points to a time when the ringing of the bell at the elevation was not prescribed by any general authority, but was adopted in particular cases because some men used to do it. . . . When it was that the bell began to be rung, must, of course, depend upon the date as- signed to the earliest elevation of the host at the words of con- secration, . . . the best opinion seems to be that this cere- mony was first practised in France, in the latter part of the eleventh century. . . . Episcopal recognition of the bell is to be found in a constitution of William, Bishop of Paris, in the year iigg, or according to other authorities the year 1202 or 1203. In this he expressly refers to the fact that the cere- ^ Mis. Rom., Rit. Cel. Mis. x. 7. ' Nov« Ohserv.. Merati in Gav., Thes. Sac. Rit., pt. iv., tit. viii. Pro feria v. in Coena Dora. APPENDIX. 205 niony had already been prescribed elsewhere. 'Sicut alias statulum fiiit, in celebratione missarum, quando Corpus Christi clevatur, in ipsa clcvatione vel paulo ante, campana pulsatur.' " ' "The ringing of the hand, or sacring, bel' must be dis- tinguished from the ringing of the church hells at the Sanctus and the elevation, which was intended for those who were unable to be present." " V. Of the Patkn, not Being Held by the Sub-Deacon. The rubric in the first English Prayer Book (A. D. 1549), ordered "laying the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that pur- pose." That the bread (or at least part thereof) was, in an- cient times, consecrated upon the paten, there is abundant testimony. Ancient Pontifical prayers for hallowing a paten, show that up to the middle of, and beyond, the thirteenth centurj', at least some of the bread was consecrated upon the paten. Thus, for example, in the Pontificals of Egbert, Arch- bishop of York, A. D. 732-736, and of Leofric, Bishop of Exeter, A. D. 1050-1072, the prayer for hallowing a paten is as follows : "We consecrate and sanctify this paten for accom- plishing in it (ad conficiendum in ea) the Body of our Lord Jesus Christ," etc.,^ Towards the end of the thirteenth cent- ury, the words, ad coniiciendutii in ea, were changed into ad confrigendimt in ca (to break into parts in it), to suit the new custom ; in accordance with which the paten was not used, after' the Offertory, by the Celebrant, until the time of the solemn fraction. By the terms of the rubric in our Prayer of Consecration the Celebrant, at the time of consecration is required to "take the paten into his hands ;" it being taken for granted that the bread to be consecrated lies upon the paten. Thus our liturgy evidently enjoins a return to the ancient usage of consecrating upon the paten. Therefore, with us, the paten may not law- fully be held by the Sub-Deacon (as ordered in the present Roman use), but must be in the hands of the Celebrant, at the time of consecration, as the rubric directs. ' Simmons Lay Folks Mass Book, pp. 280, 281. - Ibid, Note, p. 282. 1 See The Leofric Missal, edited by tlie Rev. F. E. Warren, T?. P., F. S. A., Oxford, 1S83. pp. 220, 221; and The PontiAcal of Egbert, pub- lished by the Surtecs Society, pg. 47. 206 APPENDIX. VI. Of the Kiss of Peace. In any attempt to set forth a complete ceremonial for the celebration of the divine mysteries, some mention must be made of "the Peace of the Lord," as ceremonially given by the kiss of peace, "an ancient rite," says Bingham.' "universally observed in the Church, in one part or another of the com- munion service." Anciently the kiss of peace formed an im- portant part of the preparation for communion, and, therefore, was given and received by every one before he received the Holy Sacrament of the Body and Blood of Christ. The rite is recognized by the Canon law^ still in force in the Church of England, and the tablet or "instrument of peace," whereby the kiss ot peace was commonly given to the people in the Middle Ages is among those "ornaments" of the Church which the same Canon law^ and the "ornaments rubric" in the Church of England Prayer Book order to be "retained" and to "be in use." Anciently, even from the time of the Apostles, it was the custom for the faithful, both clergy and lay-people, to give to one another the kiss of peace, before Communion, as a part of their preparation for Communion ; because the Eucharist is the Sacrament of unity and peace. But afterwards, because of abuses, it was ordered that the kiss should not be given by actual contact, but by an instrument.^ "St. Paul four times, and St. Peter once, bid those to whom they write, 'greet one another with a holy kiss,' 'with a kiss of charity;' from which we may, with great probability infer that the Apostles were also the authors of this custom, as observed in divine service; or at least that it was introduced at a very early period, as the best mode of complying with their injunctions."^ "Porro quod Canones prsecipiunt, eum ad pacem non ac- cedere, qui non communicat, quidam sic intelligunt : Quod non ^ Antiq. of the Chris. Ch., Bk. xv., c. 13. ' L,ynwood's Provinciate, p. 234. ^ Ibid, p. 252. * See P. M. Quarti, Com. Rub. Mis., pt. ii., tit. x., 3; and Merati, Nova Observ., in Gavantum, Thes. Sac. Rit., pt. ii., tit. x., xii. * Scudamore, Notitia Euch., pg. 438. APPENDIX. 207 debeat pacem acciperc quis in aliis Missis, nisi in qnibus com- municat." * VII. Of Holy Water. Mention of the use of holy water at the consecration of a church in Yorkshire, England, A. D. 686, is made by the Venerable Bede in his Ecclesiastical History.' "Leo IV, A. D. 847, in a charge to his clergy says : 'Every Lord's day before Mass, bless water wherewith the people may be sprinkled, and for this have a proper vessel.' * Hincmar of Rheims, the contemporary of Leo, after directions similar to his, adds a permission that all who wish may carry some of the water home, "in their own clean vessels, and sprinkle it over their dwellings, etc' In the Pontifical of Egbert,^ who was Archbishop of York from 732 to 766, are forms for exor- cising and blessing the water to be used in the consecration of a church. As it is almost certain that Egbert borrowed his formulae from a Roman source, we infer that the office for making holy water was in the Roman Sacramentaries a century before the practice was enjoined, as we have seen by Leo IV." "Holy water and holy bread be two godly ceremonies, and to be continued in the Church, the one to put us in remem- brance of our baptism, and of the blood of Christ for our redemption sprinkled upon the cross ; and the other to put us in remembrance that all Christian men are one mystical body of Christ."" From the Constitutions of the Parish Clerks at Trinity Church, Coventry, made in A. D. 1462, quoted in The Clerk's Book of 1549, edited by J. Wickam Legg, Lond. (Hy. Brad- shaw Soc), A. D. 1903, we quote the following items: ' Walfrid Strabo, De Rebus Ecclesiastkis, c. xxii. ^ Book v., ch. iv. ^Conc. Labbe, torn, viii., col. 37. ' Cone. Labbe, cap. v., torn, viii., col, 570. * Surtees Society, 1853, pg. 34. 'The Rev. W. E. Scudamore, in Diet. Christian Antiq., vol. i., pp. 77^, 779- 'Collier's Bccles. Hist., pt. ii., Bk. iii., vol. v., Lond. 1840, quoted from a "Rationale" in the Cotton Library, entitled "Ceremonies to be used in the Church of England, together tcith an explanation of the meaning and significancy of them." This Rationale was the work of certain Bishops and divines, acting under a royal commission issued in April, 1540, and was published in 1543, 208 APPEINDIX. Page 115 "(Item 14), the sayd dekyn a woly water stoke with water for hys preste every sonday for the preste to make woly water." "(Note.) The holy water stock would seem to be moveable; what is now called the holy water-bucket." Page 142, "(17) Item; the sayd dekyn shall every sonday beyr woly watur of hys chyldern to every house in hys warde and he to have hys dewty off every man affter hys degre quartarly." "(Note.) This carrying of holy water gave his name to the clerk, aqucT bajulus, and was a source of profit to him." ' "At St. Nicholas, Bristol, the suffragan had to see that fresh water was in the holy water stocks ; the clerk had to provide the bunches of twigs for sprinkling holy water, not only for the church, but for him that went about with holy water." * "Non enim ad hoc aspergimur ut rebaptizemur, sed ad Divini Nominis gratiam super nos, cum hoc memoriali bap- tismatis nostri, frequenter invocare debemus." ° "Materia, cui applicatur hsec benedictio, est aqua cui mis- cetur sal pariter benedictum. Forma, consistit in ritibus exorcismis et precibus prjescriptis. Minister, est quilibet sacer- dos. Tandem causa finalis est, ut fideles purgentur a peccatis venialibus, et consequantur alios effectus salutares." '° "Benedicitur aqua sale conspersa, atque ea asperguntur fideles, ut hac ceremonia externa discant qualiter se interius purificare debeant: Aqua enim a sordibus mundat, sal putredinem fugat. Aqua nitorem prsebet, sal adhibet sinceritatem. Aqua foecun- dat, sal a corruptione preeservat. Aspersione igitur aquae lus- tralis, monentur fideles, ut aqua lacrymarum, seu compunc- tionis, animam a sordibus peccatorum mundent; et sale timoris Domini putredinem malitise fugent. Petant a Deo aquam gratiarum, qua foecundentur virtutibus, et salem sapientiae, quo a correptione prseserventur. . . . Aqua significat peniten- tiam de delictis praeteritis; sal vero discretionem et cautelam in posterum ; quae duo si misceantur simul ; amara conscientis in dulcedinem vertuntur Aqua benedicta exponitur omnibus in Ecclesiarum vestibulis; ne audeat quis ad altare ' See Lynwood, Provinciale, lib. iii., tit. De Concessione Prabend, cap. a nostris. ^ The Clerk's Book of 1549, Introduction, p. liii. * Rupertus, (A.D. 1100), torn, iv., lib. vii., cap. xx. ^ F. M. Qtiarti, De Rebus Benedic, tit. iii., sec. i. APPENDIX. 209 Dei accedcrc, qui prius se lavcrit, el a peccatis se per contri- tionem mundaverit." " I'as pro aqua bcncdicta, as one of llic things to be found by the parishioners, was required by the Constitutions of Robert, Archbishop of Canterbury, A. D. 1305,'" which Constitutions are among those referred to by the statute 25, Henry VIII, c. 19, and are part of the statute law now in force in the Church of England." VIII. The Order for Making Holy Water on Sunday Before Mass. Salt and xvater, pure and clean, having been made ready in the sacristy, the Priest about to celebrate Mass, or another Priest appointed by him, vested in alb or surplice and zvearing a stole, shall say: V. Our help is in the name of the Lord. R. Who hath made heaven and earth. Then he begins the exorcism of the salt. I ADJURE thee, O creature of salt, by the living 'if God, the true *i* God, the holy '^ God, by God who commanded thee to be cast by the prophet Elisha, into the water to heal the bar- renness thereof; that thou become water exorcised for the health of believers; and be thou to all them that take of thee for soundness of soul and body ; and let all vain imag- inations and wickedness, and the subtlety of the devil, together with every unclean spirit flee away and go far from the place where thou shalt be sprinkled, adjured by him, who is read}' to judge the quick and the dead and the world by fire. R. Amen. Let us pray. ALMIGHTY and Everlasting God, we humbly beseech thine incomprehensible mercy, that thou wouldest of thy goodness vouchsafe to bless 'if and hallow '^ this creature of salt, which thou hast given for the use of men, that it may be to all them that take of it for health of mind and body ; and grant that whatsoever shall be touched or sprinkled therewith 11 Ibid. ^ Lynwood, Provincial, lib. iii., c. ii. 1' See Chambers, Divine Worship in England, 2d Kd., pp. 71, 183 and 287. Also Ornaments of the Rubric, Alcuin Club Tracts No. i, London, 1897. 14 2IO APPENDIX. may be free from all uncleanness, and from every assault of spiritual wickedness. Through Christ our Lord. R. Amen. The Exorcism of the Water. The Priest shall say: 1 ADJURE thee, O creature of water, by the name of God * the Father Almighty, by the name of Jesus ^ Christ His Son our Lord, and by the power of the Holy * Ghost, that thou become water exorcised for putting to flight all the power of the enemy ; and do thou avail to cast out and send hence that same enemy with all his apostate angels ; by the power of the same Lord Jesus Christ, who is ready to judge the quick and the dead, and the world by fire. R. Amen. Let us pray. OGOD, who for the salvation of mankind hast ordained that water should be the matter of one of the chief sacra- ments; favourably regard us who call upon thee, and pour the power of thy benediction *b upon this element, made ready by careful cleansing; that this thy creature now meet for thy mys- teries, may receive the power of Thy grace, and so may cast out devils, and put sickness to flight; that whatsoever in the dwellings of thy faithful people shall be sprinkled with this water, may be free from all uncleanness, and delivered from all manner of hurt ; there let no spirit of pestilence abide, nor any corrupting air ; from thence let all the wiles of the hidden enemy depart ; and if there be aught that layeth snares against the safety or peace of them that dwell in the house, let it flee before the sprinkling of this water, and so let the place gain health through the invocation of thy holy name, and be de- fended from every assault of evil through Jesus Christ our Lord. R. Amen. Here let him cast the salt into the water thrice in the form of a tii saying at the same time: LET this salt and water be mingled together ; in the name of the Father, * and of the Son, ^ and of the Holy * Ghost. R. Amen. V. The Lord be with you. R. And with thy spirit. APPENDIX. 211 Let us pray. OGOD, author of unconqucrcd might, King of the empire that cannot be overthrown, the ever glorious Conqueror; who dost keep under the strength of tlie dominion that is against thee ; who rulest the raging of the fierce enemy ; and who dost mightily fight against the wickedness of thy foes; with fear and trembling we entreat thee, O Lord, and we beseech thee graciously to behold this creature of salt and water, mercifully shine upon it, hallow it with the dew of thy loving kindness : that wheresoever it shall be sprinkled with the invo- cation of thy holy name, from thence all haunting of the un- clean spirit may be driven away, and all fear of the venomous serpent may be cast forth ; and wheresoever it shall be, there let the presence of the Holy Ghost be vouchsafed to us who call for thy mercy. Through Jesus Christ, Thy Son, our Lord, who liveth and reigneth with thee, in the unity of the same Holy Ghost, ever one God, world without end. R. Amen. After the blessing, the Priest zvho is about to celebrate Mass, vested in a cope of the colour of the day, goes to the altar and kneeling on the lozvest step with his ministers, takes the sprinkler front the Deacon; he first sprinkles the altar thrice, then himself and each of his ministers once, beginning the antiphon, Thou shalt purge me : The choir take up the anti- phon, with hyssop, etc. ; meanwhile the Celebrant sprinkles the clergy, .and then the people, saying all of the psalm, Have mercy upon me, O God, and the Glory be to the Father, etc., at the end. THOU shalt purge me with hyssop, and I shall be clean : Thou shalt wash me, and I shall be whiter than snow. Psalm. Have mercy upon me, O God, after thy great goodness, etc. Glory be, etc. The antiphon is repeated. Thou shall purge me, etc. The above antiphon is thus said at the sprinkling of holy water on Sundays throughout the year; except that on Passion Sunday and on Palm Sunday, the Glory be, etc., is not said, but at once after the psalm, the antiphon is repeated, and except also in Eastertide, i. e., from Easter Day to Whit- sunday (both inclusive), when the follow-ing antiphon is com- monly sung. 212 APPENDIX. I SAW water flowing forth from the Ti :nple on the right side, Alleluia : and all to whom that water came were saved ; and they shall say, Alleluia, Alleluia. Psalm. O give thanks unto the Lord, for He is gracious ; because His mercy endureth forever. Glory be, etc., at the end. Then the anti- phon is repeated, I saw water. The antiphon ended, the Priest zuho sprinkles the zvater, having returned to the altar, and standing before the lowest step, shall say: V. O Lord, show thy mercy upon us. (In Eastertide add Alleluia.) R. And grant us thy salvation. (In Eastertide add Alleluia.) V. O Lord, hear my prayer. R. And let my cry come unto Thee. V. The Lord be with you. R. And with thy spirit. Let us pray. HEAR us. Holy Lord, Almighty Father, everlasting God, and vouchsafe to send thy holy angel from heaven, to guard, cherish, protect, visit and defend all that are assembled in this house. Through Christ our Lord. R. Amen.' IX. Of the Parts of the Mass Sung by the Officiating Clergy. In Solemn Masses the Celebrant sings the following parts : (i) "Let us pray," before the Collect; (2) the Collect or Col- lects; (3) the words, "I believe in one God;" (4) the words, "our only Mediator and Advocate," at the end of the prayers super oblata; (5) "Lift up your hearts," "Let us give thanks unto our Lord God," and the Preface, "It is very meet," etc. ; (6) the words, "World without end," at the end of the Canon ; (7) the first words of the Lord's Prayer, "Our Father," after the Communion; (8) the first words of the Gloria in excelsis, "Glory be to God on high ;" (9) "Let us pray," before the Post-Communion; (10) the Post-Communion; and (11) the Blessing. The Sub-Deacon sings the Epistle, and the Deacon sings the Gospel. In a choral Mass without sacred ministers, the Epistle and Gospel also are sung by the Celebrant ; but ^ Cp. The Leofric Missal, edited by the Rev. F. K. Warren, B.D., F.S.A., Benedictiones, pp. 249, 250: the Missale Eboracensis, published by the Surtees Society, vol. ii., Benedictio salis et aquce, pp. 193-196. APPENDIX. 213 if there be present a clerk in orders, the Epistle may be sung by him. Ail the other parts of the Mass ought to be said without musical inflection and in an inlelligible voice ; yet unnecessary loudness should be avoided. The Lord's Prayer and the Collect for Purity, which are at the beginning of the Mass, were not sung either in the Latin Uses in which they occur nor in the Prayer Book of 1549. They should be simply read ; in which case the "Amen" ought not to be sung by the choir. There is no evidence that the Commandments were ever intended to be sung; and there is certainly a manifest incon- gruity in declaring the precepts of Mount Sinai to a musical setting. They should be rehearsed distinctly after the manner of plain reading. It will be better to confine the use of the Commandments to Low Mass, and at High Mass to read the Summary, the choir afterward singing the ninefold Kyrie eleison. The OfYertory sentence in accordance with the directions of the Latin missals ought to be read by the Celebrant and not sung. It may afterward be sung by the choir. The "Let us pray for the whole state of Christ's Church militant," corresponding as it does to the Orate fratres, ought to be said without note It would seem also that the prayers which follow, except the concluding words, ought to be read and not sung, if we follow the analogy of the corresponding Orafion'es super oblata in the Latin Uses. The Exhortation should certainly be said without note; the Confession likewise, and in an humble voice. In a Pontifical Mass according to the Roman Use, in which there is a general Communion, the Ceremoniale Episcoporiim permits the Con- fession to be sung; but the custom does not seem to be gen- erally observed. The Absolution and the Comfortable Words ought always to be said without note. There is no reason for singing the prayer, "We do not presume," etc. That it was not intended to be sung would seem to be clear from the fact that Merbecke provided no notes for it.^ 1 The Booke of Common Praier Noted, 1550. Edited by E. F. Rimbault, I/ondon, 1871. 214 APPENDIX. If we are guided by the universal custom of the West we certainly will not sing the Canon, as is sometimes done. The concluding words, however, are sung. The prayer of thanks- giving, "Almighty and everliving God, we heartily thank thee," etc., holding as it does the place of the prayer Gratias tibi, will also be read without note. 3 1158 00449 5189 SOUTHERN REGIONAL LIBRARY FAG^^^ AA 000 977 345 8