HOLIC WORSHIP. ^ I INK ■■ ■ I V H ^H ■ I -vV* ■ ,1 ■ I ■ $ in. CATHOLIC BOWKSKIlflt&STATIONKI lltflWashinguni St, * "^Afc™i! BOSTO: CATHOLIC WORSHIP: [Jfenual oi papular lirsinuftan i. ON THE CEREMONIES AND DEVOTIONS OF THE CHURCH. BY FREDERICK CANON OAKELEY, M.A. i » MISSIONARY RECTOR OF ST. JOHN'S, ISLINGTON. And I John saw the holy city Jerusalem coming down out of heaven from God, prepared as a bride adorned for her husband.' Apoc. xxi. 2. With ^permission. SECOND EDITION. NEW YORK: THE CATHOLIC PUBLICATION SOCIETY, 9 WARREN STREET. 1872. a^oJ^* ADVERTISEMENT TO THE FIRST EDITION The following little book is intended as a sequel to one published by its compiler many years ago in a cate- chetical form, entitled ' The Order and Ceremonial of the Most Holy Sacrifice of the Mass explained in a Dialogue between a Priest and a Catechumen.' It will be found to contain a good deal of information already supplied by its predecessor; but the compiler has thought it better to risk the charge of superfluous repetition than to make constant references to a book which his readers might not have before them. It is hardly necessary to add that the present work, like that of which it forms the sequel, is intended, not for the direction of Priests or the information of experi- enced Catholics, but for the assistance of recent con- verts and non-Catholic inquirers. Though it presents what its compiler believes to be the most approved con- struction of the rubrics, his object has been that rather of exhibiting the general practice of the Church (except where otherwise noted) than of adjusting such practice with the proper standards. The care now bestowed in this country on the orderly conduct of Divine Worship goes far to supersede the necessity of any such adjust- ment. Two or three quotations have been made in the fol- IV ADVERTISEMENT. lowing pages from a volume of sacred poetiy, lately published under the title of Lyra Liturgiea. The ob- ject of that work was in many ways illustrative of the one now presented to the public ; while not a little will be found in this manual which is illustrative of its poetical companion. By a comparison between tim^u two works of one common author, the reader will at all events understand the light in which that author humbly conceives that the ceremonial provisions of the Church should be regarded; and though he does not pretend that this light is the only true one, yet, in justice to himself, and in the way of apology for so very matter- of-fact a treatise as the present, he thinks it but fair to ask that the technical and the meditative aspects of Ceremonial which he has thus tried to set forth should be used to explain one another. The compiler cannot bring these few prefatory re- marks to an end without expressing his gratitude to those numerous subscribers who have so generously en- couraged his undertaking. He asked for a guarantee of 600 copies, and thought that he was asking more than he had a right to expect. But the response to his appeal has come in the form of a pledge from 13 6 sub- scribers to the extent of no fewer than 1706 copies. All he can say, in answer to this jn-oof of confidence, is, (hat he has done his best to justify it. St. John's, Islington. Whitsuntide 18G7- ADVERTISEMENT TO THE SECOND EDITION. In publishing a second edition of this little manual, the compiler takes the opportunity of thanking the Catho- lic public for the indulgence with, which it has been received. The least return which he can make for that indulgence is to take care that it shall be made as ac- curate as possible, and he has accordingly given it an attentive revision, with the aid of an able and expe- rienced ceremonialist. > St. John's, Islington, Feast of St. Ignatius, 1872. CONTENTS. PAGE A ft rertisement to the First Edition . . . iii Advertisement to the Second Edition v PART I. permanent girottcjcmcrtis of t\t Cbunlj. I. Interior of a Catholic Church .... 1 II. The Most Holy Sacrament 2 III. The Furniture of the Altars and Sanctuary . 4 iv. Religious Objects in the interior of .a Catholic Church 6 V. Other Objects of Devotion in a Catholic Church 6 PART II. (Drbhtarg (Q&zzs of i\z Clntrdj. I. Arrangement of the Sanctuary for High Mass . 7 II. Preparations for High Mass 8 in. The Procession to High Mass .... 9 IV. The Asperges 9 V. The High Mass 11 VI. Pontifical High Mass 1G vii. High Mass in the presence of the Diocesan Bishop 1 7 viii. High Mass, with Exposition of the Blessed Sa- crament IS IX. Procession of the Blessed Sacrament . . .19 X. High Mass of Requiem 19 XI. Solemn Vespers . 20 XII. Complin 22 xiii. Benediction of the Most Holy Sacrament . . 23 PART III. OiHcts proper to tertaut j^osoits. I. Feast of the Purification of the Blessed Virgin Mary ,25 II. Ash- Wednesday 25 fill CONTEXTS, in. Passion-tide PAGE . 26 IV. Palm Sunday V. The Tenebras Office .... . 26 . 28 • VI. Holy Thursday : The High Mass .... . 29 The Washing of the Feet vil. Good Friday VIII. Holy Saturday IX. Paschal- tide . 39 . 44 . 49 PAKT IV. gefrotxotml IJratfes .of % £§mtlj I. Indulgences . II. The Stations of the Cross III. The Angelus IV. The Rosary . V. The Month of Mary . vi. Other Popular Devotions 50 52 54 56 APPENDIX. (Bzrxsioxvcd (Mas of % Cl^nrclj I. Baptism of Infants II. Baptism of Adults III. Public Reception of a Convert . IV. Confirmation ..... V. Matrimony VI. Obsequies and Interment VII. The Interment of Children . VIII. Ordination : The 'four Minor Orders The*, holy Order of Subdeacon The Order of Deacon . The Ordination of Priests . IX. Consecration of a Bishop x. Conclusion A Glossary of Ecclesiastical Tebms used in Work the 57 60 62 63 64 GG 69 71 72 73 74 76 80 83 CATHOLIC WORSHIP. PART I. SJetnunent Arrangements of tfje (EfjureJ. I. INTERIOR OF A CATHOLIC CHURCH. At the entrance of every Catholic church, chapel, and oratory, there is placed, either in the wall or against ifc, a vessel of Holy Water/'' from which Catholics entering the church are accustomed to take a few drops, with which they touch themselves on the forehead, breast, and shoulders, saying at the same time the words, ' In the name of the Father, and of the Son, and of the Holy Ghost, Amen.' The intention of this practice is twofold ; first it reminds us, on entering God's House, of the Most Holy Trinity, as we repeat the invocation of the Three Persons in one God ; and secondly, of the Passion and Death of God the Son, as we make on our bodies the sign of the Cross on which He died for us. It may also be regarded as symbolical, and suggestive * See Glossary at the end. The terms explained in the Glossary are printed in italics the first time they occur in the text. B 2 CATHOLIC WORSHIP. of the purity with which we ought to enter into the presence of God. Every Catholic church contains at least one Altar at the principal end, which is called the High Altar, and is dedicated to God under the invocation or patron- age of the Saint, Angel, or Mystery from whom or from which the church derives its name. Larger churches also contain other Altars, either placed in side chapels, or, at any rate, railed off from the body of the church. Such Altars are sometimes found in a line with the High Altar, but, according to the practice generally prevail- ing at Rome, they are arranged along the sides of the church, at right angles to the High Altar. The High Altar is generally elevated by three steps from the en- closed space around it, which is called the Sanctuary, and which is also raised above the level of the rest of the church. The side Altars . are likewise raised from the floor by at least one step. These Altars, and the chapels in which they may be contained, are dedicated to God under the invocation of some divine Mystery, or some Saint to whom there are reasons for special re- verence, whether on account of the universal honour of the Church, or of national or local veneration. In churches attached to Religious Communities, Saints who have belonged to the particular Order or Congregation which those communities represent have usually an Al- tar of their own. In churches where there is more than one Altar, there is generally an Altar dedicated to the honour of the Blessed Virgin Mary, unless the church itself should be under her invocation, in which case the High Altar will, of course, be the Altar of our Lady. THE MOST HOLY SACRAMENT. The Blessed Sacrament is reserved in* all churches for the communion of the sick and the adoration of the THE MOST HOLY SACRAMENT. O Faithful. The Altar where It is kept may be known from its having one or more lamps burning before it. In parochial churches It is usually kept at the High Altar; but in cathedrals, and some other large churches, there is generally a special chapel and Altar of the Blessed Sacrament at which It is habitually kept, and from which It is removed to other Altars on certain oc- casions. As lamps are sometimes lighted for devotion before other Altars besides that at which the Blessed Sacrament is reserved, it may be well to mention, for the purpose of avoiding mistake, that the only certain indication of the Adorable Presence is that of a veil of silk, or other rich material, covering the Tabernacle. The Faithful are in the habit of making a genuflexion, that is, of going down on the right knee, whenever they pass before the Tabernacle in which the Blessed Sacra- ment is kept ; or (should It be visible, as at Benediction or solemn Exposition) of kneeling before It on both knees. If the act of consecration in the Mass be going on, they continue to kneel during the time which is oc- cupied by that act. It is likewise customary even for Priests, on the three latter days of Holy Week, when the crucifix alone is present on the Altar, to pay it the same outward honour as the Blessed Sacrament would otherwise receive, out of respect to the Mystery of the Passion which is then uppermost in the mind of the Church, and at all times those engaged in the public offices of the Church, except the Celebrant and Canons, are required to genuflect on passing before the High Altar surmounted by its crucifix. It may here be stated, once for all, that such outward bodily acts express dif- ferent degrees of honour according to the object to which they are directed, and the intention of those who per- form them. By kneeling before the Blessed Sacrament, or before a crucifix, Catholics mean to express an inte- rior act of supreme adoration towards the Second Per- son of the Blessed Trinity, in the former case actually 4 CATHOLIC WORSHIP. present under the Sacramental veils, and in the latter symbolically represented. By this act of external hon- our when performed towards an image of the Blessed Virgin, they mean to denote a worship or veneration infinitely lower than that which is due to God, yet far higher than they would be justified in paying towards even the most exalted of the Saints. By the same bodily act as performed towards a relic, or image of a Saint, they express no more than the homage due to some portion of a body which has been inhabited in a special manner by the Holy Spirit of God, or to some- thing which has come directly into contact with such a body, or, lastly, to some visible representation and me- morial of one thus signally favoured above the other servants of God. III. THE FURNITURE OF THE ALTARS AND SANCTUARY. Every Altar is surmounted by a Crucifix, which is removed only when the Blessed Sacrament is exposed. The High Altar, and that of the Blessed Sacrament, alwa} r s contain a receptacle for the Blessed Sacrament, which* is called a Tabernacle, over which is usually a veil of silk or other rich material, which is drawn back when the Blessed Sacrament is not present, and drawn over the door of the Tabernacle when It is present ; the interior of the Tabernacle is also veiled by a curtain of rich silk. The vessel in which the Blessed Sacrament is reserved for the communion of the Faithful is called a Ciborium, and ought to be of precious metal, or at least silvered or gilt, and to have a covering of rich white silk, or cloth of gold, when the Blessed Sacra- ment is contained in it. The frame in which the Blessed Sacrament is exposed is called a Monstrance (some- times, less ju'c-peiTy, Remonstrance), or Ostensorium ; and the smaller frame in which the Blessed Sacrament Itself is placed for Exposition is called the Lunette. ALTAR-FUEXITUBE. d The Monstrance should be of the same precious mate- rial as the Chalice or Ciborium, and in many churches is studded with jewels. When the Blessed Sacrament is exposed in the Monstrance, whether for a shorter or a longer time, It is raised on an elevation called a Throne. Six tall candlesticks, containing wax candles, al- ways stand on the High Altar, and at least two on other Altars. These candles are lighted at all Offices, but not at Low Mass, unless celebrated by a Prelate. When the Bishop of the diocese performs solemn Mass, a seventh is added. Other candles, to the number at least of twelve, are lighted when the Blessed Sacrament is exposed. Flowers may be placed on the Altars, ex- cept at penitential seasons, or during Masses of Re- quiem. The Altars always contain relics within them, and are covered with three white linen cloths, and during Mass three cards are placed upon them con- taining those parts of the Mass which it is necessary for the Priest to have immediately before him. For the rest he makes use of the Missal. The consecration al- ways takes place on stone. The Altar is often fronted by an Antependium of the colour proper to the day. The variation of colours according to the clay shall after- wards be explained. The Sanctuary contains, besides the Altar, at least one small table called a Credence, intended for the sa- cred vessels and other articles required at Solemn Mass. It also contains seats for the Priests and Sacred Minis- ters called Sedilia ; and when prepared for the solemn Offices, other seats for the various attendants. In the wall of the Sanctuary, there is usually an aperture with a drain for carrying the remains of the blessed water into the ground. This is properly called a Piscina, and may be seen in many of our ancient, though now dese- crated, churches. The Holy Oils of the year are most properly kept within the wall of the Sanctuary. JATHOLIC WORSHIP. IV. OBJECTS IN THE INTEEIOR OF A CATHOLIC CHURCH INTENDED FOR RELIGIOUS USE. Near the entrance of the church is placed the Bap- tismal Font, which is filled with water solemnly blessed on Holy Saturday according to a rite hereafter to be explained. The Font should be railed off, and is some- times surmounted by a stone or wooden canopy. The Confessionals usually consist of three compart- ments ; that in the centre being intended for the Priest, and those at the sides for the penitents who alternately present themselves to be heard by him. Between the central and each of the lateral compartments there is a grating of close network through which the voice is au- dible, but which prevents any other than oral communi- cation between the Confessor and the penitent. Catholic churches usually contain a pulpit, though the instruction is sometimes given from the Altar. The pulpit will more generally be found on the left side in going up a church, that is to say, on the Gospel side of the Altar. V. OTHER OBJECTS OF DEVOTION IN A CATHOLIC CHURCH. Catholic churches usually contain images and sa- cred pictures. These are often placed over the several Altars, but may also be found in other parts of the church. Among the most frequent objects of devotion belonging to this class are the series of pictures, or mural sculptures, representing different incidents in the history of our Lord's Passion, and called the Stations of the Cross. These are fourteen in number, beginning with our Lord's Condemnation, and ending with His Burial. "When Relics are exposed on the Altars, their presence is denoted by lights burning before them. ARRANGEMENT FOR HIGH MASS. 7 Candles or lamps are also frequently lighted before images, at the cost of devout persons wishing to show this mark of reverence to the Saint whose image they so honour. PART II. ©rtrfoarg ©Sato of tlje CJjutcg. I. ARRANGEMENT OF THE SANCTUARY FOR HIGH MASS. The Antependium, as well as the curtain on the Tabernacle, should be of the same colour as the vest- ments, though gold is often used as a substitute for all colours excepting purple or black. Other drapery used in the church may be of any ecclesiastical colour. The large candles which always stand on the High Altar are lighted shortly before the High Mass ; other candles may also be lighted on great Festivals, on a lower level. Other candles may also be lighted before the Conse- cration; and it is rubrical, though not customary, to light an extra candle before the consecration even at Low Masses. The Missal is placed on the Altar at the Epistle corner, open at the Mass of the day. On the credence-table are placed the Chalice and Paten duly prepared, and covered with two veils, the smaller one (which is called the chalice veil) with which the chalice and paten are always covered except during the more solemn portion of the Mass, and a larger one. called a humeral veil, used at High Mass only, to cover the shoulders of the Subdeacon while he holds the pa- ten, between the Offertory and the Paternoster. The burse is placed over the veils ior the convenience of removal at the proper time in the Mass. On the ere- & CATHOLIC WORSHIP. clence-table are also placed tlie Cruets containing the wine and water, the book from which the Epistle and Gospel are sung, and all else which is required for the Mass. II. PKEPARATIONS FOE HIGH MASS. The vestments used at Mass vary in colour accord- ing to the subject of the day, and in richness according to its rank in the calendar of the Church. As a general rule, the vestments used at High Mass are more costly than those used at Low Mass. The colours are five ; white, red, green, purple, and black. Gold may be used instead of any of the three former colours. White, which is typical of purity, is used on all Festivals of our Lord, excepting those which relate to His Passion ; and on all Festivals of our Lady without any excep- tion. It is also used on all days sacred to the Angels, or to Saints who are not Martyrs ; on the Feast of the Holy Trinity, of the Dedication of Churches, on the Sundays during the Christmas, Epiphany, and Easter seasons (except Sundays which fall within the Octave of a Martyr's clay), and on week-days (kept as such) during the same seasons ; also on all clays of Octaves when the Festival itself requires white. Red is used on Whit Sunday and during Whitsun week, probably as symbolical of the fire in the form of which the Holy Ghost descended upon the Apostles ; also, as being a symbol of blood and martyrdom, on Festivals of the Passion of our Lord, on all Martyrs' clays, and on the days within their Octaves, even on Sundays. Green is used, as being the least expressive of colours, on all ordinary Sundays (not in special seasons), and on week- days not marked by any Festival or Octave, excepting in the same special seasons. Purple, which is a peni- tential colour, is proper to the Sundays in Advent and Lent, as well as to the week-clays during those seasons, THE ASPERGES. U should no Festival occur on them. It is also used on the Feast of the Holy Innocents (except when it falls on a Sunday), since the Church regards this as a day of mourning, although, on the Octave day of that Feast, red is used as on ordinary Martyrs' days. Black is con- fined to Good Friday and All Souls' day, but is used at all Masses of the Dead. III. THE PROCESSION TO HIGH MASS. In long processions, when the parochial cross is borne, the Thurifer precedes with the thurible. He is followed by the cross, borne between two Acolyths with lighted candles. "When Confraternities walk in a pro- cession, they precede the cross, that of the Blessed Sa- crament, as the first in rank, coming next to it. The cross is 'followed by clerics, or other attendants, habited in surplice or cotta, those of the highest rank coming last. The procession terminates with the Celebrant, preceded by the Beacon and Subdeacon, in single file, if the Priest be habited for the Mass ; if habited in cope, the Deacon and Subdeacon are at his right and left. If the Bishop of the diocese assist, he walks last, preceded by his assistant ministers ; and if an Archbishop, by the Archiepiscopal cross. As the procession approaches the High Altar, the Confraternities which may be pre- sent file off, the clerics or assistants not directly en- gaged in the ceremony take their places in the choir after genuflecting and bowing to each other, and the Priest with his Ministers, and the Bishop if present, enter the Sanctuary, and proceed to the foot of the Altar. IV. THE ASPERGES. The ceremonies of High Mass are preceded, on all Sundays throughout the year, by the Asjperges, or sprink- 10 CATHOLIC WORSHIP. ling of the pec pie with holy water previously blessed for that purpose. This ceremony is sometimes per- formed as a separate rite ; and, in that case, the Priest enters the church attended by an assistant, and at the conclusion of the rite returns to the sacristy to vest for the High Mass. But it is more correct that the Priest with the Sacred Ministers should enter the church in procession (the Priest being vested in cope) and give the Asperges without returning to the sacristy before the Mass. In this case he will change his cope for the chasuble, in the sanctuary, when the Asperges is con- cluded. The rite of the Asperges is as follows. The Priest, kneeling between the Sacred Ministers on the lowest step of the Altar, receives the aspersory from the Deacon, sprinkles the Altar three times, touches him- self with the holy water, and sprinkles the Deacon and Subdeacon on each side of him. Meanwhile he intones the words, ' Asperges me,' which the choir follows up with the remainder of the verse of the 50th Psalm, of which they form the beginning, and of which the fol- lowing is a translation : ' Thou shalt sprinkle me with hyssop, and I shall be cleansed ; Thou shalt wash me, and I shall be whiter than snow.' The choir then sings the Gloria Patri (except in Passion- tide), and repeats at least the first portion of the verse. Should there be a Bishop in the sanctuary, the Priest gives him the aspersory to touch; he then goes from the sanctuary into the church, attended by his Ministers, and sprinkles the people on either side, after which he returns into the sanctuary, and sings the prescribed versicles and prayer, of which the following are translations : ' V. O Lord, show us Thy mercjr. R. And grant us Thy salvation. 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. THE HIGH MASS. 11 Let us pray. Hear us, Holy Lord, Almighty Father, Everlasting God, and vouchsafe to send Thy holy Angel from hea- ven to guard, cherish, protect, and defend all who in- habit this dwelling-place, through Christ our Lord. Amen.' During the Easter Season — that is, from Easter-day to "Whitsunday both inclusive — the following Antiphon is substituted for that used at other times : ' I saw water going forth from the Temple on the right side, and all to whom that water came received salvation. Alleluia, Alleluia.' Alleluia is also added to the versicle, ' Lord, show us,' &c, with its response. The object of this ceremony is to impress on the people an idea of the purity with which they ought to assist at High Mass, the most solemn Office of the Church. V. THE HIGH MASS. It should be observed, for the instruction of stran- gers, that High Mass is merely the more solemn cele- bration of the great Eucharistic Sacrifice, which, when offered without those more solemn accompaniments, is called Low Mass. For a description of what is common to both celebrations, I must refer the reader to a little book which I published several years ago under the title of * The Order and Ceremonial of the Most Holy and Adorable Sacrifice of the Mass.' I will here spe- cify those ceremonies only which are peculiar to High Mass. The Priest who celebrates, having exchanged the cope for the chasuble at the Sedilia, where the Deacon and Subdeacon have also assumed their maniples (or, if there be no Asperges, having proceeded in his chasuble from the sacristy), goes with his Ministers to the foot of 12 CATHOLIC WORSHIP. the Altar, where lie begins the Mass, the Deacon and Subdeacon making together the responses, which at a Low Mass are made by the Server. All three then as- cend to the 'predella of the Altar, while the thurifer comes up on the Epistle side with the thurible, into which the Celebrant puts incense three times, and af- terwards blesses it in these words : ' Mayest thou be . blessed by Him in whose honour thou shalt be burned.' He then receives the thurible from the Deacon, and in- censes the cross over the Altar, and afterwards the Altar itself, both above and below on each side. He is then himself incensed by the Deacon, and afterwards pro- ceeds to read the Introit of the Mass, and say the Kyrie with the Sacred Ministers. All three either remain at the corner of the Altar, or go to the Sedilia, according to the custom of different churches. When the Priest and his Ministers begin the Mass, the choir sings the words of the Introit, and afterwards the Eyrie. When the choir has concluded the Kyrie, the Celebrant goes to the middle of the Altar and in- tones the Gloria in excelsis. The Deacon and Subdeacon, who have previously stood behind him, one behind the other, then go up to his right and left at the Altar and recite the Gloria with him, after which act the three retire to the Sedilia, and remain seated till the choir has ended the ' Gloria.' At the words ' Adoramus Te,' ' Gra- tias agimus Tibi,' ' Jesu Christi,' and ' Suscipe clepre- cationem nostram,' which are especially expressive of reverence, they take off their birettas, and incline the head at a signal from the Master of Ceremonies. The choir having ended the ' Gloria,' the Celebrant and Sa- cred Ministers return to the Altar, where the Celebrant sings the collect or collects of the day, and afterwards reads the Epistle and Gospel, which are respectively sung by the Subdeacon and Deacon, the former of whom receives the benediction of the Celebrant after singing the Epistle, and the later before singing the Gospel. THE HIGH MASS. 13 Between the Epistle and Gospel the Celebrant will have recited the Gradual or Tract, and, on certain days, the proper Sequence, all of which should be sung by the choir. Previously to the singing of the Gospel, the Celebrant puts incense into the thurible for the use of the Deacon, who incenses the book from which he sings the Gospel, while the choir is responding ' Glory be to Thee, Lord,' in answer to the announcement of the Gosx^el of the day. Yv 7 hen the Deacon has ended the Gospel, the Subdeacon carries the book from which he has sung it to the Celebrant, who kisses the beginning of the text, saying at the same time, ' By the evangeli- cal words may our offences be blotted out.' The Cele- brant is then incensed by the Deacon, and, if there be a sermon or instruction, the Deacon and Subdeacon ac- company the Celebrant to the Sedilia, where they re- main seated till the instruction is ended. If there be no instruction, the Celebrant, as soon as he has been in- censed after the Gospel, goes to the middle of the Altar and intones the Credo, and is joined, as at the ' Gloria,' by the Sacred Ministers, who proceed to recite it with him, and then go down with him to the Sedilia, where all three remain seated till the choir (which begins the music of the ' Credo' as soon as the Celebrant has in- toned the first words) has finished it. At the words 1 Jesum Christum' (if sung after the Celebrant and his Ministers are seated) they bare their heads. At the ' Et incarnatus est' they also remain uncovered and in- clined, till after the words, 4 Et Homo factus est.' On Christmas Day, and on the Feast of the Annunciation, they kneel during the same words, out of reverence to the great Mystery of the Incarnation, then specially commemorated. The Celebrant and his Ministers also bare their heads at the word ' Adoratur.' When the ' Et incarnatus est,' and words immediately following, have been sung, the Deacon receives the burse, carries it to the Altar, and spreads the Corporal. Just before the 14 CATHOLIC WORSHIP. choir has concluded, the three return to the Altar. When the Celebrant has sung ' Dominus vobiscum' and ' Oreinus,' the Deacon goes to his right, and the Sub- deacon to the credence-table, where he takes the chalice and paten, and brings them under the humeral veil (with which he has been invested by the Master of Ceremonies) to the Altar, where the Deacon uncovers them, gives the j)aten to the Celebrant to offer the bread, pours wine into the chalice, to which the Subdeacon adds a small quantity of water (previously blessed by the Celebrant), and then assists the Celebrant in offer- ing the chalice. This mingling of wine and water in the chalice is supposed to be commemorative of the Blood and Water which flowed from the Sacred Side of our Lord when pierced with the lance. The Subdeacon next receives from the Deacon the paten, which he car- ries under the humeral veil to the foot of the Altar, where he continues to hold it, raised to the height of his eyes, till the Paternoster. The Deacon then assists the Celebrant to put incense into the thurible. The Cele- brant, assisted by the Deacon, incenses the bread and wine, and afterwards the Crucifix and Altar, as at the beginning of the Mass, excepting that he now uses cer- tain special words, both in blessing the incense, and in- censing the Altar. While blessing the incense he says, ' May the Lord, through the intercession of St. Michael the Archangel standing at the right hand of the Altar of incense, and of all His elect, vouchsafe to bless this in- cense, and to receive it as an odour of sweetness, through Christ our Lord. Amen.' At the incensation of the bread and wine he says, ' May this incense, which Thou hast blessed, ascend to Thee, Lord, and may Thy mercy descend upon us.' At that of the Cru- cifix and Altar he says, ' Let my prayer. O Lord, be di- rected as incense in Thy sight, and the lifting up of my hands as an evening sacrifice. Set a watch, O Lord, before my mouth, and a door round about my lips. In- THE HIGH MASS. 15 cline not my heart to evil words, to make excuses in sin.' He then gives the thurible to the Deacon, saying the words, ' May the Lord enkindle within us the fire of His love, and the flame of everlasting Charity. Amen.' The Deacon then incenses the Celebrant, and afterwards the choir and Subdeacon, and is himself incensed by the thurifer. At the conclusion of the Preface, the Deacon and Subdeacon go up to the right and left of the Cele- brant, and say with him the Sanctus. Immediately af- ter the Sanctus has been said by the Priest, lights are brought into the Sanctuary for the Elevation, and taken away when it is over, except in Masses of the Dead, and when Communion is given, at which they remain till after the Communion. At the Elevation all kneel, but the Deacon rises to remove the pall from the chalice, and to replace it. Towards the end of the Paternoster the Subdeacon goes up to the Altar, resigns the paten, and is divested of the humeral veil. At the ' Pax Do- mini' he again goes up to the Altar to recite the Agnus Dei with the Celebrant and Deacon. When the Cele- brant has concluded the first of the three prayers before communion, he gives to the Deacon the ' pax, 1 or kiss of peace, which the Deacon afterwards gives to the Sub- deacon, and he to the Senior Cleric on each side of the choir, by whom it is given to the rest, and so on through- out the whole choir. It is in the same way circulated among the assistants in the Sanctuary. After the Ablu- tions the chalice and paten are re-arranged by the Sub- deacon, who carries them to the credence-table. The Mass then proceeds to its conclusion. The ' Ite missa est' is sung by the Deacon to a tone prescribed in the Missal, and varying on different days ; he and the Sub- deacon then kneel to receive the blessing, unless they be both Canons, in which case they bow their heads. When the last Gospel has been said by the Celebrant, all retire in procession in the order in which they entered.-' 4 * In the lesser churches, where there is a paucity of Clergy, 16 CATHOLIC WORSHIP. VI. PONTIFICAL HIGH MASS. When High Mass is celebrated by the Bishop of the Diocese, a throne is erected for him on the Gospel side of the Altar. The Canon of the Mass is placed on the Altar instead of the usual cards. The Missal is borne in the procession into the church by the Subdea- con of the Mass, together with the maniple of the Bishop, which the Subdeacon presents to him to put on at the prayer ' Indulgentiain' at the beginning of the Mass. The Bishop, before ascending to the Altar, has his As- sistant Priest at his right, and the Deacon and Subdea- con at his left. "When the Bishop has come to the Altar and kissed it, as usual, he lasses also the first words of the Gospel of the day, presented to him by the Subdeacon. After incensing the Altar, and being him- self incensed, he goes to his throne, or, if not celebrating in his own Diocese, to & faldstool raised from the floor on the Epistle side of the Sanctuary. Pie remains there till the Offertory, reading those parts of the Mass which are sung by the Deacon, Subdeacon, or choir, and in- toning as usual the ' Gloria,' ' Credo,' and ' Pax vobis,' which he sings before the Collect or Collects instead of ' Dominus vobiscum,' as well as the 'Dominus vobiscum' and ' Oremus' before the Offertory. Whenever he reads, the Assistant Priest holds the ougia near the book, while the Deacon takes off or puts on the mitre at the proper times; before returning to the Altar he washes his hands, the Deacon and Subdeacon assisting him. The Mass proceeds as usual to the first of the three prayers before Communion ; after which the Bishop gives the Mass is often sung without the Sacred Ministers. In this case, the Celebrant himself sings the Gospel, and if no cleric be pre- sent, the Epistle also. Incense is not used, as a rule. A Mass thus celebrated is called a l Missa Cantata.' HIGH MASS BEFORE THE DIOCESAN. 17 kiss of peace, not as usual to the Deacon, but to the Assistant Priest, who gives it to any Priest who may be present in the choir, as well as to the Deacon, who afterwards gives it, as usual, to the SuMeacon. The Bishop washes his hands after he has received the se- cond of the ablutions. The Mass then concludes as usual, the Bishop giving the Pontifical instead of the ordinary blessing. When a Bishop celebrates who is not the Bishop of the Diocese, he occupies, instead of a throne, a faldstool on a raised platform below the Altar on the Epistle side, except when he incenses the Altar at the beginning of the Mass, and except also during the whole time be- tween the Offertory and Communion. His Assistant Priest, Deacon, and Subcleacon occupy the ordinary Sedilia. VII. HIGH MASS IX THE PRESENCE OF THE DIOCESAX BISHOP. If the Bishop who assists at High Mass be the Bi- shop of the diocese, a raised throne is erected for him under a canopy on the Gospel side of the Sanctuary, with seats for his Assistant Priest and Deacons, and others for his various attendants. In the procession he occupies the last place, as that of the greatest dignity. He may assist either in cappa magna without mitre, or in cope with mitre. He blesses from the throne the water used in the Sacrifice, and the incense, as well as the Sacred Ministers of the Mass. He reads, from a Missal of his own, those portions of the Mass which are proper to the day. Before going up to his throne, he begins the Mass at the foot of the Altar, while the Cele- brant and his Ministers respond. If he assist in cappa magna, he is incensed at the Offertory only ; if in cope, at the beginning of the Mass and after the Gospel also. After the Gospel (or, if there be a sermon, after the ser- c 18 CATHOLIC WORSHIP. mon) liis Assistant Priest, or the preacher, proclaims the Indulgence'''' granted by the Church to those who are present at a High Mass at which the Bishop of the dio- cese assists. Previously to the proclamation of the In- dulgence, the Deacon of the Mass sings the Confiteor, and the Bishop, after having pronounced the absolution, gives the solemn blessing. As soon as the ' Sanctus' lias been said by the Celebrant, the Bishop descends with his attendants from the throne, and kneels at a faldstool at the foot of the Altar till the consecration is ended. The Bishop receives the ' pax' from his As- sistant Priest, who goes to the Altar to receive it from the Celebrant, and then gives it to the Bishop, who passes it to his Assistant Deacons. VIII. HIGH MASS, WITH EXFOSITLON OF THE BLESSED SACRAMENT. The principal differences between an ordinary High Mass and a High Mass with Exposition of the Blessed Sacrament, are the following : the Priest consecrates two Hosts ; one for the Mass, and the other for the Mon- strance, unless the Blessed Sacrament be exposed dur- ing the whole of the Mass. During the time, whatever it may be, that the Blessed Sacrament is exposed, the Ce- lebrant and his Ministers genuflect in those parts of the Mass where otherwise they would bow, and kneel, on approaching and quitting the Altar. It will be observed also that the Blessed Sacrament is always incensed on the knees, and that the Celebrant, instead of being him- self incensed, or washing his fingers in the usual place at the Epistle corner of the Altar, descends a step, and is so incensed or washes the fingers as not to turn his back upon the Blessed Sacrament. During the Exposi- tion of the Forty Hours the hand-bell is not rung at any Mass celebrated in the church. * See Part IV. ' Indulgence,?.' HIGH MASS OF REQUIEM. 19 IX. PROCESSION OF THE BLESSED SACRAMENT. When a procession of the Blessed Sacrament takes place after High Mass, the Celebrant, having exchanged his chasuble for a cope, incenses the Blessed Sacrament before It is removed from the Altar, and is then vested in a veil, under which he receives the Monstrance, on his knees, from the Deacon, and carries It under a bal- daccliino through the church, or, if so be, into the open air. The choir precedes, singing the ' Pange lingua' and other hymns appropriate to the Most Holy Sacra- ment. On the return of the procession, the Deacon places the Monstrance on the Throne, and when the doxology of the hymn begins, assists the Priest with the thurible, and the Blessed Sacrament is incensed by the Priest as at Benediction. The Priest having sung the usual prayer, and been vested with the humeral veil, goes to the predella of the Altar, where he receives the Monstrance, on his knees, from the Deacon, and gives benediction with It to the assembled people. At the Exposition of the ' Forty Hours,' the Litanies are sung after the procession on the day of Exposition, when no benediction is given, and before it on the day of Deposition* X. HIGH MASS OF REQUIEM. High Mass of Requiem, or of the Dead, differs from the ordinary High Mass in the following particulars : the Altar is not incensed at the beginning of the Mass, but at the Offertory alone. The Celebrant and Sacred Ministers consequently proceed at once, after ascending * At Rome, and in some churches in this country, the Blessed Sacrament is never moved from place to place except under a small canopy. 20 CATHOLIC WORSHIP. the steps of the Altar, to the Epistle corner, where the Celebrant reads the Introit, not making the sign of the cross on his own person, but towards the book. He then says the Kyrie, and sings the collect or collects. The Subdeacon does not receive his blessing after the Epistle, nor the Deacon before the Gospel. After the Celebrant has read the ' Dies hrae,' he and the Sacred Ministers go to the Sedilia, and remain seated while it is sung by the choir. Towards the close, they rise and proceed to the Altar, where the Celebrant reads the Gospel, and the Deacon prepares to sing it. The can- dles are not carried to the place at which the Gospel is sung, nor is incense used. The water is not blessed before it is infused into the chalice, nor does the Sub- deacon cany the paten to its place at the foot of the Altar. He therefore assists the Celebrant at the incen- sation of the Altar, and, together with the Deacon (who is also at libert} 7 , because he does not, as at an ordinary High Mass, incense the choir), supplies the water and towel, instead of the acolyths, at the Lavabo. He also incenses the Blessed Sacrament at the Elevation, an office which, when he holds the paten, is discharged hj the Master of Ceremonies. The ' pax' is not given, nor the blessing at the end of the Mass. At Masses of the Dead, and some others previously specified, the lights brought in at the ' Sanctus,' and usually taken away after the Consecration, remain in the Sanctuary till after the Communion. XI. SOLEMN VESPERS. The procession into the church at Solemn Vespers is the same as at High Mass, excepting that the officiating Priest always wears a cope. On the greater Festivals, and in larger churches, he is often attended by assist- ants also wearing copes ; but usually his attendants wear SOLEMN VESPERS. 21 surplices orcottas only. There should be two Chanters, who are also allowed to wear copes, of a material in- ferior to those of the clergy. On entering the choir, the clergy and others arrange themselves on either side, while the chanters occupy high stools facing the Altar. The officiating Priest, after saying the preparatory prayers on his knees at the foot of the Altar, goes to the Sedilia. where he recites in silence the ' Pater' and 'Ave,' and intones the opening words, 'Deusin adju- torium,' &c. The principal chanter then comes up to him and sings the first words of the first Antiphon, which the Priest repeats, and the choir follows up.* The first words of the remaining Antiphons are given out in succession by the clergy present. At the conclu- sion of each Antiphon, the chanter intones the first words of the following psalm, and the choir on either side proceed to chant the alternate verses of each of the five psalms. The psalms being ended, the Priest sings the capitulum, and the principal chanter then comes up to him to announce the first words of the Hyrnn,f which lie repeats, and the hymn is then continued by the choir in alternate stanzas. The chanter then sings the Ver- sicle, to wdiich the choir responds ; after which the chanter goes up to the Priest, and gives him the first words of the Antiphon before the 'Magnificat,' as he had previously clone with the first Antiphon. When the choir begins the ' Magnificat,' the Priest makes the sign of the cross, and goes to the Altar, which he incenses, saying the ' Magnificat.' Other Altars of the church also are sometimes incensed. When the incensation of the Altar or Altars is completed, the Priest returns to the * i. e. when the Vespers are of a Double Festival ; when of a Semidouble, the entire Antiphon is not sung till the end of its Psalm, or of the ' Magnificat.' In the commemorations, the whole Antiphon is always sung. f At the first stanza of the hymns { Veni Creator' and ' Ave maris Stella,' which are direct addresses to God or the Blessed Virgin, all kneel ; also at the Invocation of the Cross in the hymn 'Vexilla Re