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XIV, 4o ci șțierº a ::：:：:：-： -; șğ ••• • •}， §§ ș ș** * <--！ ********~~~~）; -- it vox----- E-T- - - - - - |- - - - - - - - - - - - - · - |- - - - - - - --> --> -ovºv - ºl-º- E + r = --- -------------------vs. Ecce closiº De sº el lºoseble earvº Peº via º or --- the - --- - ------------- CEREMONies of the ROMAN RITE DESCRIBE D Br AD RIAN FORTESCUE. ! —————-- ------------º-º- ----------------- - IN ACCORDANCE WITH THE || RUBRICS OF LITURGICAL BOOKS, | THE DECREES OF THE CONGRE- GATION OF SACRED RITES, THE CODE OF CANON LAW, AND APPROVED AUTHORS CON- ‘TAINING ALL SUCH C E RE- MONIES AS MA 1 OCCUR IN A | PARISH CHURCH, THE RULES FOR PONTIFICAL FUNCTIONS AND DIRECTIONS FOR THE ADMIN_ ISTRATION OF SACRAMENTS, WITH P L ANS AND DIA GRAMS B1. THE AUTHOR AAVD WITH A PR EFA C E B M HIS EMI NE NC E CARD INAL BOUR WE ARCHBISHOP OF WESTMINSTER BURNS & OATES LTD 28 ORCHARD STREET LONDON - W - MCMXIX - ------ - NIHIL OBSTAT F. THoMAS BERGH, O.S.B., Censor DePvt.Atvs. IMPRIMATVR X EDM. CANoN. SvrMont, VicARIvs GENERALIs. WestMonAster11, Die 6 SEPTEMBRIs, 1917. /??/ . P/ /?/? SECOND AND REviseD EDITION PRINTED IN ENGLAND AT THE CHISWICK PRESS : CONTENTS Preface by His Eminence the Cardinal Archbishop of West- minster. P. xi. Author’s Preface. P. xiii. Note on the Books quoted. P. xxiii. East of Plans. P. xxix. Figures used in the Plans. P. xxxi. P A R T I GENERAL PRINCIPLES CONCERNING CEREMONIES cHAP. I. THE CHURCH AND ITS FURNITURE. P. 1. CHAP. II. THE VESTMENTS OF THE ROMAN RITE. P. IO. cHAP. III. LITURGICAL VESSELS, INSTRUMENTS AND BOOKS. P. 16. 1. Vessels. P. 16. 2. Instruments. P. 17. 3. Books. P. 18. CHAP. IV. COMMON CEREMONIAL ACTIONS. P. 2 I. CHAP. v. THE CHOIR AND ASSISTANTS AT CEREMONIES. P. 28. 1. The Liturgical Choir. P. 28. 2. Ministers and Servers. P. 30. 3. Ecclesiastical Rank. P. 32. P A R T I I THE HOLY SACRIFICE cHAP. VI. Low MASS SAID BY A PRIEST. P. 41. 1. Preparation. P. 41. . To the Gospel. P. 45. From the Gospel to the Preface. P. 48. . The Canon to the Communion P. 52. . Distribution of Holy Communion. P. 60. . From the Ablutions to the end of Mass. P. 61. Rules when the same Priest celebrates more than once on the same Day. P. 65. . Mass before the Blessed Sacrament exposed. P. 66. CHAP. VII. Low MASS FOR THE DEAD. P. 68. CHAP. VIII. MASS BY A PRIEST IN PRESENCE of A PRELATE. P. 69. CHAP. IX. Low MASS SAID BY A BISHOP. P. 72. cHAP. x. THE MANNER of SERVING Low MAss. P. 76. 1. General Directions. P. 76. 2. Preparation. P. 76. 3. From the Beginning of Mass to the Preface. P. 77. 4. From the Canon to the end of Mass. P. 79. 5. At Requiem Mass. P. 82. 6. Two Servers at Low Mass. P. 82. CHAP. XI. HIGH MASS. P. 84. 1. The Choir at High Mass. P. 84. W i 339073 vi COntent:3 Procession to the Altar, Processional Cross. P. 86. The Asperges Ceremony. P. 87. The Thurifer at High Mass. P. 9o. The Acolytes. P. 94. Torchbearers. P. 98. The Master of Ceremonies. P. 99. The Subdeacon. P. IO5. . The Deacon. P. I 13. Io. The Celebrant of High Mass. P. I2O. 11. Holy Communion during High Mass. P. 130. cHAP. xII. HIGH MASS FOR THE DEAD. P. I33. cHAP. xIII. sung MAss (MISSA CANTATA) witHouT DEACON AND SUBDEACON. P. 136. 1. The Simpler Form. P. 136. 2. The more Solemn Form. P. I37. cHAP. xiv. THE ASSISTANT PRIEST. P. I44. I. At High Mass. P. I44. 2. The Assistant Priest in Surplice only. P. I47. 3. The Assistant Priest at Low Mass. P. I48. CHAP. XV. HIGH MASS IN PRESENCE OF A GREATER PRELATE. P. I49. 1. In Presence of a Bishop in Cope and Mitre. P. 149. 2. When the Bishop assists in Cappa Magna. P. 16o. 3. High Mass for the Dead before a Bishop. P. 161. 4. High Mass before a Bishop not in his own Diocese. P. 162. CHAP. xvi. PontiFICAL HIGH MASS AT THE THRONE. P. 163. Preparation. P. 163. The Ministers and Servers. P. 165. The Vesting of the Bishop. P. 168. From the beginning of Mass to the Gospel. P. 171. . From the Gospel to the Communion. P. 175. From after the Communion to the end of Mass. P. 18o. If the Bishop does not vest in the Secretarium. P. 181. . If the Chapter is not present. P. 182. CHAP. xvii. PontiFICAL HIGH MASS AT THE FALDSTool. P. 183. I. Preparation. P. 183. 2. Ministers and Servers. P. 184. 3. The Beginning and Vesting of the Bishop. P. 184. 4. The Mass. P. 186. CHAP. xviii. PontiFICAL HIGH MASS FOR THE DEAD. P. 193. I. Preparation. P. 193. 2. Mass at the Throne. P. 194. 3. Mass at a Faldstool. P. 195. i P A R T I I I EVENING SERVICES CHAP. xix. VESPERS. P. 199. I. General Directions. P. 199. Content:3 vii Rules for the Choir. P. 200. Vespers with Assistants. P. 201. On incensing Side Altars at Vespers. P. 206. Vespers with more than two Assistants in Copes. p. 207. Vespers without Ceremonies. P. 209. Before the Blessed Sacrament exposed. P. 209. Vespers for the Dead. P. 2 Io. - . Vespers in small Churches. P. 2 II. i CHAP. xx. PontiFICAL VESPERS. P. 214. 1. Vespers in presence of a Bishop at the Throne. P. 214. 2. Vespers in presence of a Bishop who is not the Ordinary. P. 2 I6. 3. Vespers by the Ordinary who will sing Mass the next day. P. 216. 4. When the Bishop will not sing Mass the next day. P. 225. 5. Pontifical Vespers at the Faldstool. P. 225. - CHAP. xxi. other Evening SERVICES. P. 234. I. Compline. P. 234. 2. Matins and Lauds. P. 236. 3. Non-Liturgical Services. P. 238. 4. Sermons. P. 238. CHAP. XXII. BENEDICTION AND EXPOSITION OF THE BLESSED SACRAMENT. P. 24O. . General Rules. P. 24O. f The Rite of Benediction. P. 242. Benediction by a Bishop. P. 246. Benediction with the Ciborium. P. 246. Exposition of the Blessed Sacrament. P. 247. To remove the Blessed Sacrament. P. 249. i P A R T IV THE LITURGICAL YEAR CHAP. XXIII. ADVENT TO HOLY WEEK. P. 253. Advent. P. 253. The folded Chasubles. P. 253. Christmas and Epiphany. P. 255. Candlemas. P. 257. Functions in small Churches. P. 261. Candlemas in small Churches. P. 264. Septuagesima and Lent. P. 267. Ash Wednesday. P. 268. . Ash Wednesday in small Churches. P. 271. HAP. xxiv. THE FIRST PART of Holy week. P. 272. Palm Sunday. P. 272. Palm Sunday in small Churches. P. 28o. The Function with Choir. P. 283. Low Mass on Palm Sunday. P. 283. Monday, Tuesday and Wednesday in Holy Week. P. 284. i viii Content:3 CHAP. xxv. TRIDvvM SACRVM. P. 285. I. General Rules. P. 285. Tenebrae. P. 285. Tenebrae in small Churches. P. 288. Maundy Thursday morning. P. 288. Maundy Thursday in small Churches. P. 298. Sung Mass. P. 3oo. Good Friday morning. P. 3OI. Good Friday in small Churches. P. 312. . The Function with Choir. P. 318. Io. Holy Saturday morning. P. 318. 11. Holy Saturday in small Churches. P. 335. 12. The Function sung. P. 343. CHAP. xxvi. EASTER TO ADVENT. P. 344. Easter-tide. P. 344. The Easter Octave. P. 345. St. Mark and the Rogation Days. P. 346. Ascension Day. P. 350. Whitsun Eve. P. 35o. Whitsun Eve in small Churches. P. 352. Low Mass on Whitsun Eve. P. 352. Whitsunday. P. 352. . The Season after Pentecost. P. 353. Io. Corpus Christi. P. 353. II. Preparation. P. 356. I2. The Ceremony. P. 356. 13. All Souls. P. 358. i ſ 9 P A R T V OCCASIONAL FUNCTIONS CHAP. xxvii. THE FORTY Hours. P. 361. General Directions. P. 361. The first Day. P. 365. The second Day. P. 368. The third Day. P. 369. Modifications of rules of the Clementine Instruction. P. 37O. cHAP. xxviii. CANoNICAL VISITATION AND CONFIRMATION. P. 372. 1. General Principles. P. 372. 2. Before the Visitation. P. 374. 3. Visitation by the Ordinary. P. 374. 4. Visitation by an Archbishop. P. 384. 5. Visitation by an Auxiliary Bishop. P. 385. 6. Visitation of other Buildings and Institutions. P. 385. 7 8 9 i . Visitation of Convents. P. 385. . Visitation of the Churches of exempt Regulars. P. 386. The first Visitation of the Ordinary. P. 387. Io. The Sacrament of Confirmation. P. 388. Contents ix CHAP. xxix. THE CEREMONIES OF THE RITUAL. P. 392. 1. The English Ritual. P. 392. > 2. Baptism. P. 393. 3. Baptism of several children together. P. 396. 4. Baptism of adults. P. 396. 5. Private Baptism. P. 396. 6. Supplying the ceremonies of Baptism. P. 397. 7. Conditional Baptism. P. 397. N 8. Blessing the Font. P. 398. N 9. The Sacrament of Penance. P. 399. Io. Reception of Converts. P. 400. II. Holy Communion. P. 404. * I2. Matrimony. P. 405. 13. Churching. P. 409. 14. Blessings. P. 409. 15. Sick Calls. P. 4IO. \ 16. Extreme Unction. P. 4 I 3- CHAP. XXX. FUNERALS. P. 416. 1. The complete Rite. P. 416. Modifications of the Funeral Rite. P. 423. Private Funerals. P. 424. Office for the Dead when the body is not present. P. 424. Pontifical Absolution at the Throne. P. 425. Pontifical Absolution at the Faldstool. P. 429. The Five Absolutions. P. 429. The Funeral of infants. P. 433. i INDEX. P. 437. ·——— ——. ;~） ---------—- ） · ––––-} --~~~~------~~~~）~ ~#~~~~. — — — — ——„ — - — -- ---- - - - … ~~~. —---. …sºr:. .-.-.-----→t→→→→→→→~~~~ ~~æ--~~~~--~~~--~--~,~--~--~~~---------~~~~）; -→ :·*+- -- 3 ---- – — · · · · -- - - - ----- - ----- ---------- --- --> … -- ----- —~~~~–– — · · · · · · · · · · · —~~~~）———. —- ） ------ ~~~~ ~~. —~~~~ ~~~. :） ------ --#-----） {4. “* * * * . .·|--\*· -------- – - - - ------ -*-+-+---+---+---+---+ *（--~~~~--~~~~--~--~~~~）=（a**=~~~~<！-----*=--~~~~）.“ PREFACE BY HIS EMINENCE THE CARDINAL ARCHBISHOP OF WESTMINSTER HE Catholic Church has surrounded all the acts of Divine Worship with a definite cere- monial to ensure on the one hand their due accomplishment, and on the other to safeguard the external reverence that should accompany them. She never employs ceremonial for the sake of the cere- mony itself. Each separate rite has grown out of the twofold object that we have enunciated, even though in the process of time the origin, and the history of the development, of such rite may long have been forgotten. The Church is the guardian of all these sacred rites. To her it belongs to sanction a further development of them, to curtail such as may have become purposeless, or to impose new conditions heretofore uncalled for. Thus there has grown up a great body of legislation, controlled and regulated by two of the Roman Congrega- tions, those of the Rites and of Ceremonial. Numberless commentators have written on the history of the cere- monies, while many others have treated them from the purely practical point of view. A “Ceremonial " in the latter sense calls for frequent revision if it is to be thoroughly in accord with the most recent legislation of the Holy See. Thus even the pages of the present work, as they issue from the press, call for modification in accordance with the new “Codex Iuris Canonici.” For a long time past the Clergy in England have been without a Manual of Ceremonies, in their own tongue, possessing any claim to accuracy or completeness. They have been obliged to fall back upon excellent Latin or French treatises which often do not take account of local circumstances, and are in many cases almost useless to the devoted laymen upon whose zealous help the proper carrying out of our liturgical functions so greatly de- pends. This pressing want has now been fully supplied by the learned compiler of this manual of “The Ceremonies of the Roman Rite,” and by the publishers who present his work in such satisfactory form. We are assured by those who have carefully read this Ceremonial that it has been very accurately compiled, and that it will most X1 xii tº Steface efficiently fulfil its purpose. With great confidence, therefore, we commend it to the study and use of all, both Clergy and Laity, who need such a guide in our English speech. FRANCIS CARDINAL BOURNE ARCHBISHOP OF WESTMINSTER Feast of Our Blessed Lady de Mercede September 24th, 1917. AUTHOR'S PREFACE HE origin of this book was an attempt to prepare a new edition of Dale's zwell-known translation of Baldeschi.' The publishers having suggested that an edition of that book, revised and brought up to date, be desirable, I began the zwork. When I had already done a con- siderable part of it, I realized that there was so much to change in it that, on the whole, it would be simpler to zwrite an en- tirely new book. Unzwillingly one speaks ill of a work which has for so many years been the chief guide to Catholic ceremonies in England. The old Dale-Baldeschi has certainly filled a very large part, and not altogether a bad part, in the educa- tion of our clergy. Yet, when it is examined in the light of zwhat are nozw the standard authors, it is seem to contain so many faults that one is surprised that it so long held its place. To justify the abandonment of all connection with Dale, which became my final determination, I must mention the chief of these faults. In the first place, the original Italian Baldeschi is by no means the ideal book for us in England. The edition translated by Dale was published in 1839.” In spite of some not very thorough attempts to bring it up to date, the book still bears the stamp of that time. Mow a great deal of water has flowed wnder the bridge of Sant’Angelo, and there have been many decisions of the Congregation of Rites, since 1839. Moreover Baldeschi, them Master of ceremonies of St. Peter's, considers nothing &ut the needs of his ozon city. His book is redolent, not only of Rome, but of Rome in the palmy days of the Papal State. For instance, he never supposes that the bishop at a pontifical function is the Ordinary. His bishop is always one having no furisdiction, celebrating at a faldstool—naturally; at Rome there are many bishops, pontifical functions are come- mon, but the only Ordinary is the Pope, nor does anyone else ase a throne, except Cardinals in their titular churches.” But in England, in the vast majority of cases, the bishop zwho celebrates or assists at a function will be the Ordinary. Again, Baldeschi considers all the local Roman customs always. His High Mass begins normally without the Asperges * Ceremonial according to the Roman Rite, translated from the Italian of Joseph Baldeschi, by the Rev. J. D. Hilarius Dale, eleventh edition (the last), Burns and Oates, 1913. * G. Baldeschi, Ceremoniario della s. Basilica Vaticana: Esposizione delle sacre Ceremonie, Rome, 3 vols., small 8vo, 1839. * Dale did eventually supply the ceremonies of some pontifical func- tions at the throne. X111 xiv Žlutbor's Steface ceremony, zwhich he puts apart at the end of his book as a special rite. The Asperges modifies the manner of entering the sanctuary at the beginning of High Mass. In an English church, not a cathedral, it will very rarely happen that High Mass begins without the Asperges. His rite of Benediction is the local Roman one, different in several points from ours. This too he puts at the end, as a function for special occa- sions. In England it is the invariable evening service, after Mass the best known of all to our people. Baldeschi describes only the Roman way of celebrating a sung Mass zwithout deacon and subdeacon, a bare little service which rarely occurs there. In Rome the deacon and subdeacon, procured zwith no trouble at all, are the first requisite for any solemn office. In the great majority of English churches these ministers can hardly ever be procured, even in a large church with a com- petent choir and many servers. So the form of Missa Can- tata, rare in Rome, is the usual one here for Sunday Mass. Maturally, Baldeschi knows nothing of our special English rites and customs, of the rules of our English Ritual, of the Ritus Servandus for Benediction and so on, which in this country have the force of law. For our circumstances espe- cially the order of his book is most inconvenient. All these defects remain, and there are further ones, in Dale's translation. For one thing, Dale has not translated the zwhole book. The original Balaeschi consists of three parts. The first of these, the basis of the zwhole, is about Low Mass. Dale has left all that out, and has translated only the second and third parts. Yet no ceremonies are of such importance to a priest as those for saying Low Mass. A book of cere- monies ought certainly to begin with an accurate description of these. There are definite errors in Baldeschi, which Dale has left. For instance, for some reason he makes the assistant priest hold the little hand-candle (scotula) all through ponti- fical High Mass at the faldstool. This is a mistake. No other author, no liturgical authority says this; nor is it done at Rome or anywhere. To these Dale has added errors of his own. On page 214 of the last edition Dale makes the sub- deacon at the Palm Sunday procession strike the door of the church “with his foot.” I wondered where he got this extra- ordinary idea, till I looked at Baldeschi. There the text is: “col suo piede,” meaning, of course, zwith the foot of the cross. I wonder how many English subdeacons have kicked the door of the church on Palm Sunday because of this blunder. During eleven editions of the book no one has corrected it. Another argument against Dale's translation is the amazing Žlutbor's Steface XV Ianguage he uses. It is said that the test of a good translation is that it should read like an original zvoré. According to this ideal Dale comes off very badly indeed. He has such a mania for using Italian zwords and Italian forms that a great part of his book is not really English at all, can hardly be understood till one has translated it back into Italian. Not only does he use an Italian name on every possible occasion; when the words are English he translates with ruthless exactness all the gorgeous phrases of Italian grand style.” * So, with these reasons for rearranging the order of the book, for adding large portions which it did not contain, for zwriting again in English Dale's magnificent Italian phrases, for leaving out much that could never be wanted in this country, finally the reasonable plan seemed to be to give up any further attempt to correct Dale-Baldeschi, and frankly to make a mezv book. When that decision had been reached, it is astonishing how /ittle of Dale remained, even as a source to consult. All through there are now later and better authorities, notably Martinucci, in the new edition by Menghini, and Le Vavas- sezer. So, very little of the book from which I set out will be found here. Once it was settled to zwrite a mezw book, the zwhole question of order, especially the question how much to include, arose. * Predella, zucchetto, bugia, cotta, etc., then genuflexorium, demu- dation (he means stripping) of the altar. His rage for Italian goes to such a length that he spells “berretta” each time. * For instance in Dale you do not bow to the celebrant, you “proceed to make the customary salutation”, you do not stand, you “retain a standing posture.” Everyone “observes” to do everything: you observe not to kneel, you observe to retain a kneeling posture. The M.C. does not tell a man to do a thing, he apprizes him that it should be performed. The celebrant “terminates” the creed; he genuflects in conjunction with the sacred Ministers—then he observes to assume a standing posture in conjunction with them. The M.C. goes about apprizing people and com- porting himself till he observes to perform the customary salutation. The subdeacon imparts the Pax in the same manner as it was com- municated to him. Everyone exhibits a grave deportment. Imagine anyone tal&ing like this. Imagine anyone saying that you ought to exhibit a deportment. Of course we have “ascend” every time, the &lessing is always “benediction,” harmful becomes “deleterious,” and JO 0%. - xvi Žlutbor'3 Tyreface It is impossible for any book of ceremonies to be complete, in the sense of containing all those of the Roman rite. Even the mezv edition of Martinucci, in its four huge volumes, is not complete. A complete work would include all pontifical functions, the ordination of bishops, priests and deacons, the consecration of churches. Indeed, Papal functions are part of the Roman rite. They too would have to be included, the coronation of a Pope, papal High Mass, the Pope's cere- monies for Holy Week. A complete work would be not a book but a library. Renouncing, then, any attempt to include everything, this book aims at providing what a priest in England may want. That is its ideal—a church in England served by secular priests. In cathedral churches the Master of ceremonies will certainly have a copy of Martinucci, or of other larger Latin zworks. Religious Orders which have their own rites have their ozºn rituals. This idea, of providing what is needed in a church served by priests, neither contains nor excludes all pontifical func- tions. On the one hand, many of these will practically never occur, except at cathedrals. Those, for instance the pontifical functions for Holy Week, I have left out. Yet there are pontifical functions which may easily occur in other churches of the diocese. Canonical visitation and confirmation occur regularly. It may easily happen that a bishop zwill sing or assist at Mass or vespers at such a church. The rules for these therefore are given here. But I have not gone into the almost endless complications which occur when one bishop celebrates before another, when the Ordinary officiates in the presence of a papal legate or a cardinal, nor the rules for a diocesan synod. The ceremonies for abbots too belong rather to the special rituals of Regulars. On the other hand, a great number of things are added here which were not in Baldeschi, some of zwhich have hardly Jet been treated in any book of this kind. A detailed account of the manner of saying Low Mass and of serving Low Mass naturally forms the first basis of all. Considering always our English circumstances, I have put the Asperges before High Mass. Benediction according to the rules of the English Ritus Servandus is an important element in an English ãook of ceremonies. The manner of celebrating vespers and the services of Holy Week in churches where there are neither deacon nor subdeacon, and the Missa Cantata are described carefully. A new feature is the rules for administering sacra- Žlutbor'3 Tyreface xvii ments and sacramentals according to the English Ordo Ad- ministrandi. These are of the greatest importance. It is a mistake to fudge the importance of a rite by its elaboration. The manner of hearing confessions is less complicated, but considerably more important, than pontifical vespers at the throne. In these shorter rites too the priest must do every- thing accurately, according to the rubrics, 7ust as much as in the longer ones. It is true that in most cases the rubrics of the Ritual themselves supply an almost sufficient guide. Yet I have found a considerable number of points as to which further notes will be useful. The figures throughout the book, showing the position of the various persons who assist, will, I hope, save trouble in realizing moments of ceremonies. With regard to the language and style something may be said here. Certainly no one will look to a book of ceremonies for fine style. Most of the directions given in this book, with elaborate detail, can be hardly more agreeable to read than a railway guide. Yet it ought to be possible to zwrite even a book of ceremonies in tolerable language. Above all, a book should be zwritten, as far as possible, in one language at a time. In this case the language is English. It is not always possible to use an English zºord; then another principle occurs. Mamely, the language of our rite is not Italian but Latin. When one must use a foreign name for anything, obviously Latin is the language to choose. There is no more reason to interlard the text zwith Italian than zwith French. Whenever it seemed possible, I have preferred an English zword. Some of these may perhaps at first seem strange to many Catholics; yet they are the good words used by our Catholic forebears. There seems no reason why we should not use them too. Of course, I have always used the zwords frontal, surplice, hearse, and so on. These have, in no sense at all, died out among us. I put hand-candle for the little candle held near the bishop (the Scotula) instead of its Latin name. Bugia is no more justifted than Bougeoir. Seat for the celebrant and his ministers occurs, unless there is any doubt as to which seat is meant; them one must fall back on sedile. Foot-pace is the old English name for the platform before the altar, called in Latin suppedaneum. The Latin word may pass for this; not predella in Italian. Some Latin words seem inevitable. Capsula, Sacrarium, secretarium, ciborium can hardly be avoided. It is not strange that in the Roman rite some objects should have a - b xviii Žlutbor's preface technical name in the Roman language. In two cases it may seem that the teart of the book does not conform to the principle of using one language throughout. These are the zwords Sanct- issimum and solita oscula. For the first I would point out that Sanctissimum has a great tradition behind it as a name for the Blessed Sacrament in many European languages. I have used Blessed Sacrament, of course, also; but, zwhen one has constantly to speak of it and to repeat the word in little details of ceremony, it is a great convenience to use one word instead of tzwo. Solita oscula is a case of what Gibbon calls the decent obscurity of a dead language. The thing itself is not so strange, as every deacon knows, but the constant repetition of the words kissing and kisses is not pretty. I speak of the celebrant, not only at Mass, but at all services. There is not really any necessary idea of sacrifice in this word. We celebrate a feast or an event. Also in this general sense it has the authority of the Caerimoniale episco- porum,' than zwhich none can be greater. The deacon and subdeacon together are the ministers. They are sacred min- isters, of course; but again in constant repetition one word is more convenient than tzºvo. Probably the first impression which these descriptions of ceremonies would produce on a stranger is that of enormous complication. Really this is much less than it seems. In general, actions are far less conspicuous when done than when described in words. Most Catholics hardly notice these things zwhen they go to church. The ministers and servers who do them constantly become so used to them by long habit, that they too do them almost zwithout thought. If one had to zwrite out in detail all the ceremonies of getting up in the morning or of eating one's dinner, these would seem exceedingly elaborate rites. Moreover, whereas the actions of each person must be described separately, each really does his part at the same time; so, again, it is all much simpler to do than to describe. It is worth noticing that, the more exact details of direction are, the less complicated their performance becomes. When each person knozws exactly what to do, when they all agree and do their parts conſidently and silently, the effect of the ceremony is immeasurably more tranquil than zwhen there is doubt, confusion or discussion. In many cases we may say that it does not so much matter, in itself, in which zvay a certain action is performed; but it does matter that all con- cerned should agree to do it in the same zway. If only for the * For instance, Caer. Ep., Lib. 1, cap. iii., § 2, etc. Žlutbor's preface xix sake of this agreement, it becomes necessary to describe in de- tail some way of doing it. That being so, we may as well describe the right way, according to the rubrics and recognized authors. The elaborateness, them, of our ceremonies is much less really than it may seem to be from their written description. Yet it may perhaps be admitted that some measure of sim- plification is desirable. Mozy that liturgical reform is so much in the air, we may hope for reform in this direction too. The chief note of the Roman rite has always been its austere sim- plicity. That is still its essential note, compared with the florid Eastern rites. It is surely zworth zwhile to preserve this note externally also, to repress any Byzantine tendencies in our ceremonezes. Two points occur zwhich one might hope the authorities zvould simplify. One is the constant kissing. Certainly this is a very ancient sign of reverence; in some few cases, as, for instance, to kiss the hand of a bishop, no one would wish to see it abolished. But would not the actions gain in dignity ºf the endless kissing of objects and of the celebrant's hand by the deacon ceased? At such a simple action, so constantly re- peated, as the deacon performs incensing, are eight “solita oscula.” He has to kiss the spoon, the hand, the hand, the spoon; the thurible, the hand, the hand, the thurible. If only from the point of view of artistic effect these repeated inclinations of the head are not graceful. If all kissing were reduced to the chief cases of the paten and chalice and, at certain more im- portant moments, of the hand of a bishop, the general effect of a ceremony zwould be calmer, and the osculum would become a more real sign of respect. In the same way, have we not rather too much genuflection? It is true that genuflection to the altar and to the Ordinary Æas an older tradition behind it than the genuflection to the Blessed Sacrament." This is the explanation of what must seem so strange at first, that we give exactly the same sign of *everence to a man or a symbol as to Our Lord in the Holy Eucharist. As a matter of fact genuflections to persons and symbols are survivals, now accidentally identified with later reverence paid to the Sanctissimum. However, since the genu- ſection to us now has become the recognized sign of adoration of Our Lord really present, it does seem strange to see every- one, except the celebrant, make exactly the same sign when the * People genuflected to an altar for centuries before there was a tabernacle on it. XX Elutbor's Steface Blessed Sacrament is not on the altar. And to a bishop— zvould not a low bow be more in accordance with the natural sentiment of modern people? Of course, we knozw that to Aneel before kings and emperors was long the common custom. That being so, we maintain that we ought to pay at least the same reverence to the bishop who reigns in the place of Christ. Yet nozw, in the world, such signs are dying out. To modern people they begin to seem a little Byzantine. The same principle seems to apply to lamps before altars. Płere too we have what is really quite an ancient symbol, by no means originally a sign of the Holy Eucharist. During the early centuries there were crozwds of lamps before altars and no tabernacle. Yet, now to us, the sanctuary lamp has become the chief sign of the Real Presence. Unless zwe find some other sign for that, is it not a pity to use the same symbol zwhether the Blessed Sacrament be there or not? But the object of this book is not to criticize nor to discuss the reason of our ceremonies; it is to tell how they should be performed according to the present rules." Only here and there Åave / tried to give some point to a long list of details by ex- plaining the meaning of them in a note. The authorities for such a book as this are, first, the rubrics of the liturgical books, the decisions of the sacred Congregation of Rites and approved authors, of zwhom below, pp. azariii-va-viii. Even so, some matters of detail remain open. They are neither many nor important. Mo rite in Christendom is so uniform as that of Rome. Yet, in spite of the enormous list of decisions of the Congregation, there are points still undecided; nor do the approved authors, by any means, always agree among themselves. In cases of doubt the next standard is custom, recognized and approved by the bishop of the diocese. This means, for as here, custom in our English dioceses. It is a mistake, from the point of view of Canon Law, to take the local customs of the city of Rome as our standard. The authority to us is the decisions of the tribunals, and of the S.R.C., which have dele- gate authority from the Pope. We may indeed envy those citizens whose Ordinary is the Pope himself; but they do not from that fact acquire any more authority over their fellow- * Needless to say, I have given the rules for all these things exactly as they stand now. One may express one's hope for changes; till the authority of the Church sees ſit to make such changes we must obey the rules exactly. Žlutbor's Tyreface xxi Catholics in England than have Catholics of any other city. Custom, zwhich in Canon Law plays so important a part, means always the custom of the place in question. The im- mediate authority for an English priest is his own bishop. We need not fear, in following our own bishop, that we shall ever be in opposition to the zwishes of the central authority. So, in many details, notably in matters affecting non-liturgical services in the rules of the Ritual, our standard is not Roman custom but that of our own dioceses. God forbid that any of as should encourage nonsense about a national Church. There are, in the Catholic unity, no national Churches. There never have been. But the diocese, the ecclesiastical province, are real zenities inside the great unity. This book them will, it is hoped, give no encouragement to that excessive and uncanonical Romanizing, which, instead of going to legitimate sources of Canon Lazv, follows the easier path of ignorant copying of everything done in that city. When, as happens not unfrequently, the local Roman custom differs from the rubrics of liturgical ãooks or the rules of lawful liturgical authority, far from abandoming the rules ourselves, we should rather regret that they are not always obeyed exactly in Rome. Among the friends zwho have helped, very materially, in the preparation of this book there are two to whom I owe very special thanks indeed. One, who wishes not to be named, read through the whole book with untiring patience and made a great number of suggestions, corrections and improve- ments. Then the Reverend HERBERT F. HALL, Master of Ceremonies at the Westminster Cathedral, zwas so ſeized as to make yet another revision of the whole book. He too was able to supply a great number of corrections of detail from his prac- tical knowledge. I cannot make Father Hall responsible for any mistakes that may yet remain; however, the great care and accuracy with zwhich ceremonies are carried out at the Cathedral under his direction encourages me to hope that no very serious error will be found after his revision. And I am most grateful for his kindness and pains. I have also to thank the Very Reverend Mgr. HENRY BARTON BROWN, Rector of the Catholic church at Royston, zwho has given me valuable information about the rights of Prelates of the Roman Curia and lent me his collection of Decrees of the S.R.C. for an un- limited time. My LORD of CAMBYSOPOLIS, Auréliary of Westminster, has been most kind in supplying information and lending me books. Most of all do I owe thanks to my LORD CARDINAL OF WESTMINSTER for the great honour he does to me, and to the xxii Žlutbor's Steface book, by writing a preface to it. For the rest, the book will be fortunate if it is of use to the Catholic clergy in England, very fortunate if it succeeds in taking something like the same place as the Dale-Baldeschi it succeeds. Letchworth, All Hallow, 1917. The Codex iuris canonici Pii X pontificis maximi iussu digestus, Benedicti Papae XV auctoritate promulgatus (Rome, Vatican Press, 28 June, 1917) is undoubtedly the simplest and most convenient summary of Canon lazy yet issued. Among other advantages, it is divided into Canons, numbered straight through, from I to 24I4. This allows great simplicity in quoting it. It is quoted here as Cod, with the number of the Canon. At the beginning of the code are six canons forming the “normae generales.” The second of these is: “For the most part the code makes no rule concerning the rites and ceremonies which books approved by the Latin Church order for the celebration of the holy sacrifice of the Mass, for the administration of sacraments and sacramentals, and for other sacred functions. Wherefore all liturgical laws Keep their force, unless they are expressly corrected in the code.” Canon 253 confirms the authority of the Congregation of Sacred Rites. In preparing this second edition I have had the advantage of notes on many points sent by readers of the book. I am grateful to all who have taken this trouble in its interest. Indeed, I will always be grateful for corrections or suggestions. Of all who have helped to improve the book for this edition I ozve most thanks to the Reverend ERNEST O’HEA, Master of Ceremonies of Saint Edmund’s College, who has been through the book with the most scrupulous care, verifying every refer- ence, controlling every statement, taking far more pains over it than most people would take for a book of their own. Several correspondents have asked why I use the forms “mantellettum ” in the neuter and “moggetta’’ in the feminine. The answer is simple and, I think, adequate. These are the forms in the Caerimoniale episcoporum, invariably. Weither is a pretty word, nor is either real Latin at all. But there is no English name for them. The mantellettum is, of course, the old English chimere, grievously curtailed; and the mog- &etta weight be called a cape. But I do not think such names would be understood. So I fall back on such Latin as there is for them, and take it from the chief and unquestionable authority. ADRIAN FORTESCUE. Letchworth, Michaelmas, 1918. NOTE ON THE BOOKS QUOTED BVIOUSLY the first source of all for a book on Ceremonies is the liturgical books themselves, the rubrics of the Missal, Breviary, Pontifical, Ritual and Caerimoniale Episcoporum," then the Memoriale Rituum of Benedict XIII,” the Instructio Clementina" for the Forty Hours, our own Ritus Servandus for Benediction and Exposition of the Blessed Sacrament. Of no less authority are the decisions of the Sacred Con- gregation of Rites. These are now collected in six volumes: Alecreza authenčica Congregationis Sacrorum Rituum sub auspiciis S. D. W. Leonis Papae XIII, Rome, Propaganda Press, large quarto, 1898-1901. The first three volumes contain answers of the Congregation, numbered now from I to 4051, dated from May 1588 to 15 December 1899. The older numbers are added in brackets to each. Vol. IV con- tains the Instructio Clementina, with Gardellini’s commentary and further Suffragia and Adnotationes to decrees. Vol. V contains an excellent index. Vol. VI (1912) continues the decrees to 1911 (nos. 4052-4284) with an index. Later decrees of the S.R.C. must be sought in the Acta Apostolicae Sedis, now published at the Vatican Press. This collection, containing all the contemporary documents, deci- sions and pronouncements of the Holy See, began in 1909. Each year forms one volume. It succeeds a long series of Bullaria, collections of Acta of the same kind and official periodic publications, being far better arranged than any that went before it. The four provincial synods of Westminster (1852, 1855, 1859, 1873) * include decrees on liturgical matters which have force of law in the English provinces.” Yet all the official documents still leave many questions of detail open. The rubrics of the liturgical books are always very summary, even those of the Caerimoniale Episcoporum leave much detail undecided; the decisions of the S.R.C. are answers to such questions only as happen to have been sent. So the next source consists of the “probati auctores.” For the purposes of a practical book of ceremonies it is not necessary to go far back for authorities. The early Roman Ordines, accounts of rites in the middle ages, and so on, * For these see pp. 18-19; for the English Ritual, pp.39°393. * See p. 261. Pp. 361-362. * I quote from the second edition: Decreta quatuor concillorum pro- vincialium Westmonasteriensium, 1852-1873, 2nd ed., Burns and Oates, no year of publication. * All rules, rubrics and decisions about rites or ceremonies are merely special cases of Canon Law. It is Canon Law which commands us to add Alleluia to versicles in Eastertide and to wear a black chasuble at Mass for the dead, just as much as it is Canon Law which forbids a bishop to take money for presentation to a benefice. XX111 xxiv. flote on the JBOOK3 guoteo though of the greatest importance to the student of historic liturgy, are of little use if you want to know how things should be done now. All that remains from that time is given again in modern books. Indeed, supposing that the book is a good one, the latest is always the best for practical purposes. It will contain all that is in the earlier ones, and will be up to date with the latest decrees. The practical liturgist need not go further back than the XVIIIth century. There we come to works that still have authority for practical matters. In 1628 Bartholomew Gavanti published a large treatise on the rubrics of the Missal and Breviary. This was re-edited, with copious additions, by Cajetan Merati. The edition I have used is: Thesaurus sacrorum rituum auctore rev. Patre D. Bar- tholomaeo Gavanto cum movis observationibus et additionibus A. P. D. Catetant Mariae Merati, 2 vols., folio, Venice, 1762. It is a storehouse of notes on the rubrics. Merati adds at the end the rites of diocesan synods and canonical visitation. Like many books of that date it suffers from too much sub- division. It has parts, titles, paragraphs and further divisions by letters of the alphabet. Also it is extremely difficult to see where Gavanti speaks and where Merati. Merati has some system of renumbering his additions, right athwart the num- bering of Gavanti’s paragraphs, which is most confusing.” So I quote generally the page, in this edition (1762). The im- portance of this work is due to the fact that it is still a recog- nized authority to the Congregation of Rites itself. Constantly they model their answers on Gavanti-Merati. The same may be said of Bauldry, Manuale sacrarum caerimoniarum, one vol., quarto, Venice, 1778. What Gavanti-Merati and Bauldry did for the Missal and Breviary Joseph Catalani has done for the Pontifical, Ritual and Ceremonial: Rituale Romanum Benedicti Papae XIV perpetuis comment- artis exornatum, auctore Iosepho Catalano, 2 vols., folio, Rome, I757. Pontificale Romanum prolegomenis et commentariis illus- tratum, auctore Iosepho Catalano, 3 vols., folio, Rome, 1738- I74O. Caerimoniale Episcoporum . . . commentariis illustratum, cura et studio losephi Catalani, 2 vols., folio, Rome, 1744, with illustrations showing how fine were the Roman vest- ments as late as the middle of the XVIIIth century. The bishops and clergy all wear beards. There are, of course, other works of that date which may be consulted with profit; but of the older authors Gavanti- Merati, Bauldry and Catalani should be sufficient. * After using the book almost every day for a year I have to confess that I still do not understand the arrangement of its paragraphs. flote on the JBook3 quoteo XXV Among the quite modern writers perhaps Martinucci holds the chief place. His book has just been re-edited by Mgr. Giam- battista Menghini (who has himself written valuable books on ceremonies): Martinucci Pius, Apostolicis Caerimoniis Praefectus," Manuale Sacrarum Caeremonzarum ºn libros ocão digestum; edito tertia quam I. B. M. Menghini, Apostolic- arum Caerimoniarum Magister, emendavit et auxit, four vols., large 8vo, Regensburg and Rome, Fr. Pustet, 1911-1916. Almost everything is here. The first two volumes contain the ceremonies for priests, the second two those of Pontifical func- tions. Martinucci and his editor are almost excessively com- plete, even at the cost of enormous repetition. For each service they go over the whole ground again; even for so small a difference as the assistance of a bishop at High Mass in cope and mitre or in cappa, we have the whole ceremony over again, from the list of things to prepare to the departure of the bishop. Undoubtedly this is a most valuable book for consultation. At the same time, it is one of the most difficult books to use that I have seen. Never was a book published with less concession to the convenience of the reader. In the first place, it has four volumes. Why are they not numbered I, II, III, IV? Instead, they are numbered: Pars prima, Vol. I; Pars prima, Vol. II; Pars secunda, Vol. I, and Pars secunda, Vol. II. That is why throughout I have to refer to “Martinucci-Menghini, I, I ?” or I, 2, II, I, etc., then the page. This book also is divided up into a bewildering number of subdivisions: Liber, Titulus, Caput, Articulus, and then paragraphs. It takes five different numbers to give a reference to it. I ignore this, as far as possible, and quote by page. But the chief defect of the book is that, in spite of all that division there is no attempt at an intelligent arrangement of the matter. The author goes straight through every little detail, never giving a general heading, except that of the whole function, never telling the reader what is going on, or what it is all about. Clearly he scorns any idea of making the directions attractive or even reasonably intelligible. One does not, of course, expect dissertations on the history, symbolism or mystic meaning of the rites. But he should at least tell us what is going on at the time. For instance, in the course of High Mass, continuing in the same pitiless detail, he says what the thurifer does, where the acolytes go, what the sub- deacon does, how the deacon behaves. But there is never a hint that the meaning of all this is that they are going to sing the gospel. The book goes straight on, page after page, in little paragraphs, like a forest you cannot see for the trees. This makes it a most difficult book of reference. If you want to see what the assistant priest does when the bishop comes * Sic. This odd nominative absolute stands thus on the title. xxvi flote on the Book3 quoteo to the throne at the end of High Mass, the only sure way is to read Lib. v., Cap. vi, Art. iii right through. It consists of 31 large pages and 161 paragraphs. In the course of this reading you will eventually find what you want—if you are careful to skip nothing. An author ought, of course, to arrange his matter in some kind of organic scheme, to make it like a growth, instead of an interminable ribbon. To read his endless pages is like travelling by a very slow train, stopping at every small station, and never quite knowing whither you are travelling all the time. . But for one thing, I think the book would be almost impossible to use. I discovered this and recommend it to others. He prints the texts spoken or sung in italics. By noticing these you will see about how far he has got in the ceremony. For these reasons Haegy’s edition of Le Vavasseur, less pretentious, will be found more practical: Manuel de Liturgie et Cérémonial selon le rit romain, par le P. Le Vavasseur, dixième édition, revue et augmentée par le R. P. Haegy," Paris, Lecoffre (Gabalda), 1910, 2 vols., small octavo. This is a most excellent book. It suffers a little from the same defect of having too many subdivisions: part, section, chapter, article and paragraph; so again I quote it simply by volume and page. It is most complete, contains all a priest can want in full detail, and is far more intelligently arranged than Martinucci. There are occasionally notes about the meaning of the rites; throughout the author lets the reader understand what is going on. He also gives complete refer- ences to decrees of the S.C.R. and other authorities—there are no references at all in Martinucci. Les Fonctions Pontificales selon le rit romain, par le R. P. Le Vavasseur, troisième édition, revue et augmentée, par le R. P. Haegy, Paris, Lecoffre (Gabalda), 1904, two volumes, uniform with the former. This book, arranged exactly like the other, gives all the Pontifical rites in the same way. On the whole, if a priest needs one work of the kind I recommend Le Vavasseur-Haegy much more than Martinucci-Menghini. In quoting, “Le Vavasseur” alone means his Manuel de Liturgie, “Fonctions Pontificales,” this second work. J. B. De Herdt, Sacrae liturgiae Praxis iuxta ritum roma- num, 3 vols., Louvain, Joseph Vanlinthout, ninth edition, 1894. A good sound book, not altogether exhaustive, even for priestly functions, and rather old-fashioned now, but re- liable as far as it goes. This has played a great and most useful part in the education of clergy abroad, in France, the * It is a bad French habit not to add the Christian name nor even the initial of an author. Le Vavasseur is a not uncommon name. Which Le Vavasseur is this? The British Museum catalogue in despair treats R. P. as the man's initials. note on the JBooks quoteo xxvii Low Countries and Germany. In many ways sounder and more reasonable than the Italian authors. J. F. van der Stappen, Sacra Liturgia, Mechlin, H. Des- sian, five volumes, second edition, 1904-1911. (Vol. ii is in its third edition.) A large work. The volumes are arranged thus: I is about the Divine Office, II about the rubrics of the Missal, III about celebration of Mass, IV the administration of Sacraments and Sacramentals, V Ceremonial, describing the function of the celebrant and of each minister and server at each service, including those by a bishop (but not the bishop's part). Van der Stappen was auxiliary of Mechlin and a censor of the Roman Liturgical Academy. His book is intended for the instruction of Seminarists. It contains much more than an account of how to perform the ceremonies. He gives full instructions for saying Mass, including all about the prayers said, commemorations, and so on, also for saying the Divine Office. He tells the story of the ceremonies, vest- ments, altar and furniture of the church and gives a good deal of archaeological information generally, of which parts are a little out of date. It is a thoroughly sound book of great value, again better done than most of those by Italians. But all the plainsong in it is still the bad old Mechlin chant. Van der Stappen makes the whole business of ceremonies intelligible. Part of his work is a defence of the rites from the point of view of antiquity and reasonableness. An excel- lent book for a priest to consult. Many of his dissertations on moot points are most interesting; his own point of view is always reasonable. The only defect in the work is that it is all arranged like a catechism in the form of question and answer. Nor is the Index satisfactory. Innocent Wapelhorst, O.F.M., Compendium Sacrae Liturgiae zuxta ritum romanum, ninth edition, New York, Cincinnati, Chicago, Benziger, 1915. A useful little book, practical and clear, quite up to date with the latest decrees and well arranged. J. B. Müller, S.J., Handbook of Ceremonies for priests and seminarians. Translated by Andrew P. Ganss, S.J., edited by W. H. W. Fanning, S.J., second edition, B. Herder, 1911. Not altogether without merit. Caesar Uberti, Praelectiones sacrae Liturgiae, 3rd ed., Ravenna, Tip. Artigianelli. Lectures to Seminarists on cere- monies, with historic and symbolic explanations as well as practical directions. A useful little book. M. Gatterer, S.J., Praxis celebrand, missam aliasque func- tiones eucharisticas, Innsbruck, F. Rauch, 1910, and Annus Atturgicus cum introductione in disciplinam liturgicam, 3rd ed., Innsbruck, F. Rauch, 1912. Both good. G. Baldeschi, Esposione delle sacre Ceremonie, Rome, 1839, 3 vols., small 8vo. xxviii flote on the jSook3 quoteo I am afraid this must come last among general works. It never had much merit. It was never complete or adequate. Now it is altogether out of date. I have explained above, in the preface, why it seemed necessary to abandon all connec- tion with this book (pp. xiii-xv). Mgr. Menghini, the editor of Martinucci, has written other works which may be consulted with advantage. I. B. M. Menghini, Elementa Juris liturgicz, seu Prolegomena Žn sacram Liturgiam, second edition, Rome, Desclée, Le- febvre. Allowing for want of method and incapacity to give an exact reference, there are merits in this book. I. B. M. Menghini, Liturgia Eucharastica, seu de Cultu et Adoratione S.S. Sacrament: Doctrina et Praxis, Rome, Des- clée, Lefebvre, 1908. This is all about the Forty Hours. He gives the text of the Instructio Clementina with his own com- mentary. It is a useful book. He calls it “Liturgia,” al- though the Forty Hours is not a liturgical service at all. I. B. M. Menghini, Manuale movissimo di ss. Ceremonie, I, Il piccolo ministro del Samtuario; II, Il sacro ministro del Santuario, Rome, Pustet, 3rd ed., 1912-1913. Excellent little books, short, practical and clear. I. B. Pighi, Liturgia Sacramentorum et Sacramentalium, Verona, F. Cinquetti, 3rd ed., 1903. A commentary on the Ritual, with many useful notes and explications. James O’Kane, Wotes on the Rubrics of the Roman Ritual, Dublin, Duffy, 8th ed., s. a. (which is unpardonable in any book). Very good indeed. Contains long explanations of all the Rubrics, not only practical but archaeological and his- torical. Not always quite up to date, but full of useful matter. Benedict Ojetti, S.J., Synopsis Rerum moralium et Zuris pontificii alphabetico ordine digesta, Romae, ex Officina poly- graphica editrice, Piazza della Pigna, 53; three large volumes, 1909-1912. Contains a mass of material for ceremonial and ritual as well as other questions of Canon Law, arranged under alphabetical headings. Very useful for consultation. The Rite of the ordinary Sacred Canonical Visitation of a Diocese. This is the book published by Cardinal Vaughan when he was Bishop of Salford. It bears on the title-page the statement that it is “To be had from the Bishop's Secretary. Price one shilling.” There is no date. The directions are complete and practical. All the music, very badly printed in that detestable old convention of semi-brieves, minims and crotchets for plain-song notes, is Ratisbon, and so useless In OW. A few other books of less importance are quoted in the notes. LIST OF PLANS I 2 3 4- 5 . Plan of a Parish Church: Choir and Sanctuary. P. 4. . Plan of a Cathedral Church: Choir and Sanctuary. P. 5. . Low Mass before a Greater Prelate: the Confiteor. P. 7O. Incensing the Altar. P. I23. Incensing the Oblata. P. I23. *gures of High Mass. pp. 1263. 6. I4. I 5. I6. I9. 2O. 2 I. 22. 23. 24. 25. 26. 27. 28. 29. 3O. 3I. 32. 33. 34. Incensing the Celebrant before the Introit. P. 126. 7. The Introit. P. 126. 8. At the Sedilia. P. 127. 9. The Collects. P. 127. Io. The Celebrant reads the Gospel. P. 127. 11. Before the Gospel. P. 128. 12. The Gospel. P. I28. 13. The Elevation. P. I29. High Mass with Assistant Priest: “Iudica me.” P. 145. High Mass with Assistant Priest: the beginning of the Canon. P. I46. High Mass before a Greater Prelate: “Iudica me.” P. I 53. 17. High Mass before a Greater Prelate: the Canon. P. 159. 18. Pontifical High Mass at the Throne: “Iudica me.” P. 171. Pontifical High Mass at the Throne: during the “Gloria.” and Creed. P. I73. Pontifical High Mass at the Throne: the Gospel. P. 174. Pontifical High Mass at the Throne: the Offertory. P. 178. Pontifical High Mass at the Faldstool: “Iudica me.” P. 187. Pontifical High Mass at the Faldstool: Introit. P. 187. Pontifical High Mass at the Faldstool: during the “Gloria” and Creed. P. 187. Pontifical High Mass at the Faldstool: the Collects. P. I88. Pontifical High Mass at the Faldstool: before the Gospel. P. 189. Vespers with six Assistants: during the Psalms. P. 203. Vespers with six Assistants: the Chapter. P. 208. Vespers with six Assistants: Incensing the Altar. P. 209. Pontifical Vespers at the Throne: Preintoning the first Antiphon. P. 221. Pontifical Vespers at the Throne: to incense the Altar. P. 222. Pontifical Vespers at the Throne: the Collect. P. 223. Pontifical Vespers at the Faldstool: “Deus in adiut- orium.” P. 228. Pontifical Vespers at the Faldstool: during the Psalms. P. 229. xxix list of plans . Pontifical Vespers at the Faldstool: the Collect. P. 232. . Palm Sunday: the Procession before the church doors. P. 276. . Palm Sunday (and Good Friday): the Passion. P. 279. . Maundy Thursday: the Procession. P. 293. . Creeping to the Cross. P. 307. . Holy Saturday: Blessing the Fire. P. 321. * . Holy Saturday: before blessing the Paschal Candle. P. 323 * Holy Saturday: Praeconium paschale. P. 324. . Holy Saturday: Blessing the Font. P. 328. Holy Saturday in a small church: Praeconium paschale. P. 339 . Funeraſ, before going to the hearse. P. 42O. Funeral: the group around the hearse. P. 421. . Funeral: Pontifical Absolution. P. 427. . The five Absolutions. P. 431. FIGURES USED IN THE PLANS The Bishop, even when he wears no mitre The Celebrant wearing a chasuble The Deacon The Subdeacon Master ; Ceremonies Thurifer with incense Thurifer not bearing incense Cross-bearer First and Second Acolytes with their candles Acolytes without candles -Torch-bearers i|: The Celebrant in cope. N Assistants in copes (pluvialistae) at the divine office J Cantor Assistant Priest Assistant Deacons Mitre-bearer Crozier-bearer Book-bearer Candle-bearer Train-bearer Server at Low Mass xxxi *:： - PART I GENERAL PRINCIPLES CONCERN- ING CEREMONIES � r } **-* * * * ---- – — ± --~~~~--~~~~~—~~~~– ~----+--------------+---- -*----- CHAPTER I THE CHURCH AND ITS FURNI- TURE T is not necessary, in a book of ceremonies, to give a full account of rules for building and furnishing churches. Yet, to understand the ceremonies, one must have some idea of the dispositions of the building, and one must know the names of the vestments, vessels and orna- ments used. We begin, then, with a summary account of these, as far as they concern the ceremonies. Normally a Catholic church should be consecrated by a bishop, according to the form in the Pontifical. When a church is consecrated, at least one altar must be consecrated with it. The essential condition for consecration is that the building be a permanent church, both in construction and purpose; that is, it must be solidly built and must be intended to be used always as a church. To turn a consecrated church to another use is sacrilege. It follows that consecration is not allowed till the building is free of debt and mortgage. In England many churches are not consecrated, but simply blessed. Canon law makes no provision for temporary churches. A building to be used as a church for a time only should receive the simple “Benedictio loci,” as in the case of private oratories." A church may be blessed at first, then consecrated later, when it is free of debt. It makes no difference to any later ceremony whether the church be consecrated or simply blessed. - According to the old principle churches were or IENTATED, that is, the High Altar was at the East end” and the main en- trance at the West. In describing ceremonies we speak of the Gospel and Epistle sides of the church and altar. The Gos PEL SIDE is where the Gospel is read at Mass; it is the left side as you face the altar; the EPISTLE SIDE is the right. If the church is orientated properly, the Gospel side will be the North, the Epistle side the South.” The plan of a church varies very considerably according to its size, the architect’s design, and so on. There is much lati- tude in planning a church. A large church will probably have a number of side chapels or side altars, which may be placed anywhere, though in this case, too, the normal principle would be that each altar faces the East, so that the priest look that way when saying Mass. There may also be two or more aisles and a transept. * S.R.C. 4025, ad VI. Cod., c. 227. . * It is a very old Christian principle that people turn to the east at prayer; so the priest saying Mass should face the east. * In heraldic language the Gospel side is the deacter of the altar, the right of the crucifix as it faces down the church. The Epistle side is sinister. B 2 (5eneral lyrincipleg concerning Ceremonieg For the purpose of ceremonies we distinguish five parts of the church. Every church, however small, will have these, at least as theoretic divisions. They are the nave, baptistery, porch, choir and sanctuary. The NAVE is that part of the church where the people attend the services. Generally it is arranged in two groups of seats, one on either side, with a passage down the middle. It is not now usual in Catholic churches to separate men from women. The BAPTISTERY should be, if possible, a separate chapel, or at least railed off from the rest of the church." It may con- tain an altar,” as well as a font. The font” should stand in the middle of the baptistery. It is covered when not in use (see p. 394, n. 2). Beyond the main entrance to the nave is the NARTHEX, or Porch (sometimes called vestibulum). This has important liturgical uses, and should never be wanting. At the church doors are holy water stoups. . In front of the nave, generally raised by one or more steps, is the choir. This is where the clergy or singers attend in cassock and surplice. It should have seats or stalls on either side, facing each other across the church. In cathedral and collegiate churches the Canons have their stalls arranged in this way. If the Blessed Sacrament is reserved at the High Altar there is generally a com MUNION RAIL between the nave and the choir. This should be of a convenient height, so that people can kneel at it to receive Holy Communion. Hanging from it, on the altar side, is the com MUNION CLoTH of white linen, which people hold under the chin when they make their Communion. Beyond the choir is the sanctuary. Often there is no mark in the building to show the line of separation between the choir and sanctuary. It is indeed better that there should not be a step here, since the ministers have to walk frequently from the choir to the sanctuary. Constantly to step up and down takes from the dignity of the ceremonies, and the step may be inconvenient to ministers in vestments. The sanctuary is merely the end (normally the East end) of the choir near the High Altar. It is counted as beginning about where the seats or stalls of the choir end on that side. The chief object in the sanctuary is the ALTAR “ in the * In the rite of baptism the first part takes place in the Narthex (“ad limen ecclesiae" in the English Ordo administrandi, rubric 52, p. 13). Then, after the child has entered the church, an exorcism is said “ante- quam accedat ad baptisterium" (ib., p. 22, No. 12). * The old liturgical books constantly suppose Mass said in the bap- tistery (for instance, the Gelasian Sacramentary, ed. H. A. Wilson, pp. I42-143). The great baptisteries in Italy all have altars. * The Roman Ritual (and our Ordo administr.) sometimes calls the font “baptisterium ” (rubric 30). * Full information about the altar and its arrangement will be found in Van der Stappen, iii, pp. 17-114. Cod., c. 1197-12o.2. (Ibe Cbutch ano its jurniture 3 middle. Unless the church has separate chapels, each with its own choir and sanctuary, this will be the High Altar of the church. All others are counted as side altars. There are two kinds of altar, the fixed (altare fixum) and portable altar (altare portatile). A FIxED ALTAR must be of stone and built into the church, so that it cannot be moved. The relics are buried in it. The whole top (the “mensa”) of the altar is of stone and joined by stone to the ground; it is all consecrated as one thing. In the case of the PORTABLE ALTAR the only real altar is the ALTAR ST on E. This is a stone in which relics are placed and sealed up. It is comparatively small, perhaps about one foot square or so, and an inch or two thick. Mass is said on this.” The altar stone may be placed on a table of any material. It is not fixed to the table. So in many churches there is what looks like a large wooden altar. Really this is only the framework or stand. In the middle (generally sunk into the wood) is the altar stone, which alone is consecrated. The framework may also be of stone. In this way an altar may be built of stone, used as a portable one, having on it the consecrated altar stone, till the whole can be conse- crated as a fixed altar. There is no difference in the ceremonies between a fixed and a portable altar.” There should be some kind of canopy over the altar. This may hang from the roof of the church or may stand on columns. It should cover not only the altar, but also the foot-pace, or at least the priest celebrating. The canopy stand- ing on columns is the CIB or IUM." It is better that the altar do not stand immediately against the wall of the church; indeed, at the consecration of an altar the rubrics require that the bishop go round it. The altar is raised above the floor of the sanctuary by steps. Every altar should be raised at least one step; the * During Mass the chalice and bread stand on the altar stone. * The older principle was that, as no church may be consecrated unless a fixed altar be consecrated with it, so, on the other hand, an altar may not be consecrated except in a consecrated church. Thus consecrated church and consecrated altar always went together. But the S.C.R. 3059, ad XV (12 September 1857) allows an altar to be consecrated in a merely blessed church. This must mean a church which, although only blessed now, will be consecrated later for certain. Otherwise the altar would have to be desecrated inevitably when the church were adapted to another purpose. A consecrated (= fixed) altar cannot be moved. * Not to be confused with “ciborium ” in another sense, namely the little vessel that contains the consecrated Hosts in the tabernacle. The canopy over the altar, whether on columns or hanging, is “baldaquin" in French, “baldacchino” in Italian. There seems no reason for using these foreign words in English. The Caerimoniale Episcoporum, Lib. I, cap. xiv, Š I requires a canopy over the High Altar. The S. Congregation of Rites (= S.C.R.) has frequently insisted on it for the altar where the Blessed Sacrament is reserved (27 April 1697, No. 1966; 23 May 1846, No. 2912; 23 November 1880, No. 3525). For the canopy at Benediction See p. 240. | º: | CHOIR. NAVE FIG. I. PLAN OF A PARISH CHURCH: CHOIR AND SANCTUARY 4. – i Throne GOSPEL SIDE 1. | 2. k Communion rail | sº FIG, 2. PLAN OF A CATHEDRAL CHURCH: CHOIR AND SANCTUARY 5 6 General principles concerning Ceremonies High Altar will have three or more steps. There should be an uneven number. The top step before the altar forms a platform on which the celebrant stands while he says Mass. This is the Foot- PACE or svPPED ANEv M." It should be as long across as the width of the altar, and so wide in front that the cele- brant may genuflect on it without having to put his foot out- side it. The lower steps go round the foot-pace, not only in front, but at the sides, so that one can go up to it from either side as from the front. The steps of a fixed altar should be of stone; but the foot-pace ought to be of wood.” On one altar in the church (in smaller churches generally on the High Altar) is the TABERNAcLE in which the Blessed Sacrament is reserved.* This is a box, with doors opening outwards, in the middle of the altar, leaving enough room in front of it for the vessels and other things used at any cere- mony. It must be an iron safe fixed solidly to the altar and so to the ground, or to the wall of the church. Inside, the taber- nacle is gold or gilt; it is lined with white linen or silk, and has a corporal on which the ciborium stands. Often at the back of the altar, on either side of the tabernacle, there is one or more raised steps, on which the candles or vases of flowers are placed. These are the GRAD INEs. Before the tabernacle in which the Sanctissimum is reserved, a lamp should always burn.” This generally hangs from the roof. There may be several lamps, uneven in number. The altar is covered with three cloths. Under these the Pontifical requires that there be a CERE-cLoTH (chrismale) of waxed linen, at least immediately after consecration. The cere-cloth is not counted as one of the three altar-cloths. It is allowed to fold one cloth in two, and so to use it for the two lower altar-cloths. The upper cloth should be as wide as the altar, and long enough to reach to the ground on either side. In front of the altar hangs the FRONT AL (antependium) of the colour of the office, the same as the celebrant’s vestments. The tabernacle must also have a VEIL of the same colour, or of cloth of gold or silver. But, where the Sanctissimum is reserved, the tabernacle veil may not be black. In this case, at Requiems it should be purple. The frontal may then be either black or purple (p. 133). If the altar is of some precious sub- stance it may dispense with a frontal. There is no permission ever to dispense with the tabernacle veil where the Sanctissi- mum is reserved, though this abuse often occurs at Rome. On the altar, in the middle, stands a cross, sufficiently * Italian, “predella.” * S.C.R. 3576, ad I (15 iun 1883). * Cod, c. 1268–1269. * Cod., c. 1271. The glass of the lamp should be white. There is no reason for any other colour. The Caer. Ep. requires many lamps in the church, three before the High Altar and at least five before the Blessed Sacrament (Lib. I, cap. xii, § 17). In England we have long prescribed a lawful custom of burning one lamp only before the tabernacle. (Ibe Cbutch amo its furniture 7 large to be seen by the celebrant and people.” If there is a tabernacle the cross should not stand in front of it, lest it hinder the opening of the tabernacle doors. It will stand behind or on the tabernacle. The rubric of the missal speaks only of a cross; * but in another place it supposes that the cross bear a representation of our Lord crucified,” and the Caerimoniale episcoporum orders this." On every altar on either side are at least two candlesticks with candles. The High Altar of a church will normally have six larger candle- sticks with candles, and in front of these two or three smaller ones. Other candles for Benediction, Exposition, and so on, should be placed there for the occasion only and taken away afterwards. The rules about candles on the altar are these. At Low Mass two candles burn all the time; according to the rubric of the missal a third should be lit from the consecration to the Communion (see p. 79, n. 2). At High Mass, solemn Vespers, and all such more solemn public functions six candles are lit, three on either side of the altar cross. At Pontifical High Mass by the Ordinary a seventh candle is lit behind the cross (p. 164). At a sung Mass without ministers there may be four or six candles. During Exposition or Benediction of the Blessed Sacrament at least twelve candles must burn on the altar. There may be more.” When the Sanctissimum is exposed candles at other altars or before statues and pictures should be put out, at least those which can be seen from the altar. For other rites celebrated at the altar, such as marriage, blessings, distribution of Holy Communion not in Mass, and for non-liturgical prayers and devotions, two or more candles are lit on the altar. The proportion of beeswax in church candles is regulated by law. The Paschal candle, the two candles for Low Mass, six for High Mass, and the twelve necessary for Exposition and Benediction must have at least 65 per cent. of real bees- wax. All other candles used on an altar must have at least 25 per cent. of beeswax." The firms which provide candles for Catholic churches stamp the percentage of beeswax on their candles. Flowers on the altar are not necessary. They are not used in the great churches of Rome. But there is no law against them," and in England custom is in favour of their use. * If immediately behind the altar there is a large representation of the crucifixion, this may count as the altar-cross. * Rubricae generales, tit. xx. * Ritus celebrandt missam, tit. ii., § 2. * Caer. Ep., Lib. I, cap. xii, $ 11. * Ritus servandus, p. 13, § 3. * So the bishops of England and Wales on 4 December 1906, following the S.C.R. 14 December 1904. * The Caer. Ep. expressly suggests “vascula cum flosculis” as an ornament on the altar (Lib. I, cap. xii, $ 12), and Benedict XIII’s Memo- º: *" positively requires them throughout (see pp. 266, 281, n. 1, 298, 342). 8 General príncipleg concerning Ceremonies When the altar is not in use the altar-cloths are covered with another cloth of some coloured material,” to keep off dust. This should be removed before every service at which the altar is used. - Near the altar, on the Epistle side, stands the cre DEN ce TABLE (credentia, abacus). During Mass this should have a white linen cloth over it. The vessels, and sometimes vest- ments used at Mass, are placed on the credence table when they are not in use. On the same side of the sanctuary are the SEATs (sedilia) for the celebrant and sacred ministers. There should be three seats, or a bench with room for three persons.” In cathedrals the bishop's THRONE faces the sedilia on the Gospel side. The canopy over it, its covering and cushion are of the colour of the Mass or office, namely, white, red, green, or violet.” They should be of silk." Instead of the throne, a bishop who is not the Ordinary, and sometimes the Ordinary,” uses a FALD stoo L (faldis- torium). This is a stool without a back. It consists of a frame of gilt metal or wood, shaped like the letter X, with a seat of leather or cloth stretched across its upper extremities. It can be folded flat. When used as a seat the faldstool has a covering and cushion of the liturgical colour, namely, white, red, green, or purple, as the throne. These are of silk for a cardinal, wool for a bishop." The bishop kneels, on various occasions, before the altar. According to the Caerimoniale episcoporum he kneels at a GENVFLExo RIVM (kneeling-desk, prie-dieu)." This has a covering and two cushions, one on which he kneels, the other on which he rests the arms. This covering and the cushions (silk or wool, as before) are, for a cardinal red, or purple for mourning and times of penance, for a bishop green, or violet when the bishop wears black.” For this genuflexorium the faldstool may be, and generally is, used.” A carpet should be spread beneath; there are two * Martinucci calls this “tela stragula altaris” and says it should be green “ or some other dark colour, never black” (Tom. I, i, p. 103). It is sometimes called “vesperal cloth,” though it is not used at Vespers. * Caer. Ep., Lib. I, cap. xii, § 22, prefers a bench, also S.R.C., 14 March 1908. Le Vavasseur, i, 439-440. * Violet is used at the throne when the vestments are black. * Caer. Ep., Lib. I, cap. xiii., § 3. As a matter of fact they are often of some less costly material. * In presence of a higher Prelate (Caer. Ep., Lib. I, cap. xiii., § 4), at Confirmation, etc. * The ºn may be of silk, in any case (Martinucci-Menghini, II, i, p. 34, § 5). * Caer. Ep., Lib. I, cap. ii., § 5, etc., passim. * For the colour worn by cardinals and bishops at times of penance and mourning, see p. 13. * Martinucci, II, i, pp. 34-35, § 6. If used as a seat at funeral services, the faldstool is covered with black (Caer. Ep., Lib. II, cap. xi, Ś I). Cbe Cbutch ano its ſurniture 9 The colours of the Roman rite are white, red, green, purple, black, rosy colour. WHITE (albus) is used for all feasts of our Lord, except the feast of the Precious Blood, for Trinity Sunday, for all feasts of the Blessed Virgin Mary and of all Saints who were not martyrs. RED (ruber) is used on Whitsunday and during its octave, for the feast of the Precious Blood (now 1 July), the two feasts of Holy Rood (3 May and 14 September), and for mar- tyrs. It is used on Holy Innocents' Day (28 December) if it fall on a Sunday, and on its octave day always. GREEN (viridis) is the neutral colour. It is used on Sundays Qºbe lº)e.gtment:3 Of the iRoman Rite I5 and ferias from the end of the Epiphany octave to Septu- agesima, and on Sundays and ferias in the Season after Pentecost. PURPLE (violaceus) is the colour of penance. It is used on Sundays and ferias of Advent and Lent, except the third Sunday of Advent and the fourth of Lent, except also the last days of Holy Week, which have a special sequence of colour, to be noted below (pp. 289-342). Purple is also used on vigils, when the office is of the vigil, on ember days, except those in Whitsun week, on the feast of the holy Innocents, if it does not fall on a Sunday, for most blessings and many votive Masses. On Whitsun eve the lessons and collects before the Mass with the litany are said in purple vestments, the Mass itself in red. - BLAck (niger) is used on Good Friday, for Masses for the dead and at funerals. - RosY colour (color rosaceus) is used on two days of the year only, the third Sunday of Advent (called Gaudete Sunday) and the fourth of Lent (Laetare Sunday). If the church does not possess vestments of this colour purple may be used in its stead.” Cloth of gold may always take the place of white, red or green, not of purple or black. When vespers are so divided that the second half, from the chapter, is of the following feast, then the frontal and copes are of the colour of the second half throughout vespers. The colour for processions and Benediction of the Blessed Sacrament is white. But if Benediction follows immediately after Mass or vespers, the colour of the day may be kept. Only, in any case, the humeral veil must be white. The vest- ments worn by the celebrant and ministers at Mass must be blessed by a bishop or by a priest to whom this faculty has been given. It is not strictly necessary to bless the cope. The burse, chalice veil, humeral veil and surplices are not blessed. * In the English Ordo recitandi officii divini sacrique peragend; the colour of the day is noted in the margin by a capital letter, the initial of its Latin name, Thus A = white, R = red, V = green, U = purple (this distinction is convenient), N = black. Rosy colour is noted by a rubric; but the two days are marked U. When there are two letters the first is for Mass, the second for Vespers. CHAPTER III LITURGICAL VESSELS, INSTRU- MENTS AND BOOKS § 1. VESSELS HE chief vessels used in the Liturgy are the chA- LICE (calix) and PATEN (patena), the forms of which are well known. The chalice, if it is not of gold, must be at least gilt inside the cup; the paten, too, must be gilt on the upper side. For Mass the chalice and paten are arranged thus. The chalice is empty; over it the purificator is hung, then the paten rests on the purificator holding the bread or breads to be consecrated. Over these is placed the pall. The chalice veil covers all to the foot of the chalice; on the veil the burse is placed, closed, with a folded corporal in it. The cIBo RIUM." is a vessel like a chalice with a cover, at least gilt inside. It is used to contain the consecrated particles in the tabernacle. When it contains the Blessed Sacrament it must be covered with a veil of white silk. At the consecra- tion, if used, it stands open on the corporal by the chalice. In the tabernacle there is also generally a PYx (pyxis), a small box of silver or other metal, gilt inside, which contains the Host used for Benediction. This Host is usually held by a little instrument, shaped like a new moon, called the LUNA or LUNETTE (lunula). This, too, must be at least gilt. The general principle is that the Sanctissimum may rest only on gold or white linen. The Monstr ANCE (ostensorium) is a vessel for exposing the Blessed Sacrament. It is so made that the Host may be placed in it and can then be seen by the people. Often the place where the Host rests is surrounded by rays. The Sanctissimum may not touch glass. There is also a small pyx or ciborium used when the Holy Communion is taken to the sick. This, too, must be at least gilt inside. The chalice and paten are consecrated by a bishop. The pyx, ciborium and luna are blessed by a bishop or priest having the faculty. There is no law that the monstrance be blessed. Other vessels, not counted as sacred and not blessed are: For Mass the CRUETs (ampullae, hamulae). These are two little jugs to hold the wine and water. They should be of glass; but other material is tolerated. Sometimes their pur- pose is marked on them; the one having the letter V (for “vinum,” wine), the other A (“aqua,” water). Otherwise, since they should be always washed out and kept perfectly * Not to be confused with the great ciborium (canopy) over the altar. I6 ‘Liturgical lbeggeIg, 3113truments ano ſºooh.3 17 clean, it does not matter which is used each time for the wine or water. The cruets often have stoppers or lids. With them is the DISH (pelvicula) on which they stand when not in use. This is not merely used as a stand for the cruets; when the celebrant washes his hands at Mass, the water is poured by the server over his fingers into this dish. The water is thrown away afterwards. With the cruets and dish a Towel (manu- tergium) is laid on the credence table. The celebrant dries the hands with this after washing them. At High Mass a bishop uses a larger jug of water and a dish of silver or other metal (gold or gilt for a cardinal). His towel is generally larger too. § 2. INSTRUMENTS IN several functions, while a bishop reads, a server holds a small HAND-CAND LE in a portable candlestick near the book. This is the “scotula" or “palmatorium.” " For the sprinkling with holy water before Mass (the “As- perges” ceremony) and for blessing any object a portable Ho LY-wA TER stou P (vas aquae benedictae) and SPRINKLER (aspersorium) are used. The stoup is of metal, the aspersorium has a brush at the end, or a hollow globe with holes in it. The THURIBLE (thuribulum) is a vessel, round in shape, hanging by three long chains from a disk. Held by this disk it can be swung. It has a cover which hangs by a fourth chain from a ring passing through the disk. By pulling up this ring the thurible may be opened. Generally there is another ring round all the chains to keep them together. The IN CENSE-BoAT (navicella, navicula, acerra) is a little vessel, shaped like a boat, in which the incense is kept. It has a spoo N (cochlear) with which the incense is put on the burning charcoal in the thurible. In the sacristy are kept the Aco LYTEs’ CAND LEs in candlesticks. These are so made, with a foot, that they can stand without being held, for in- stance on the credence table. There are also To RC HES (funalia) held by the torch-bearers (caeroferarii) at Mass and Benediction. In theory these should be long torches. It is now usual to make them in the form of a separate case (prac- tically a candlestick) into which a candle is placed. But the idea of a torch is so far preserved that they have no foot, and cannot stand alone. When not in use they are kept in a rack in the sacristy. The PRocess I on AL CRoss is fixed to a long staff, also so made that it cannot stand alone. In Catholic churches it now always has a figure of our Lord crucified. * Italian “bugia,” French “bougeoir.” Pius X has allowed its use, under certain conditions, also to protonotaries apostolic, and other pre- lates (Motu proprio, 21 February 1905. Cf. Ephemerides liturgicae, xix (1905), pp. 131 seq.). C 18 General principle3 concerning Ceremonies For processions of the Blessed Sacrament a portable CAN OPY (baldachinum, umbraculum) is used (sometimes carried over a bishop). It has four or more poles.” For short processions in the church, as when the Sanctissimum is carried from one altar to another, a smaller canopy with one rod, like an umbrella (umbella), is used. For the Blessed Sacrament either must be white or cloth of gold.” The SANCTUS BELL (campanula, squilla) is a small hand- bell (not a gong) rung during Mass at the moments ap- pointed in the rubrics of the missal. It may be placed on the credence table before Mass and taken away afterwards. Generally, in England, it remains always on the lowest altar step, on the Epistle side at the corner. A St AND or cushion” is needed, on which to rest the missal at Mass. For the kiss of peace, instead of the more usual way of giving it (p. 27), sometimes a little disk is used. This is often called the PAx-BRED E (pax, instrumentum pacis, tabella pacis). It is generally a disk of silver, or gilt, with a handle behind to hold it. On the face it has some such symbol as the cross, the Agnus Dei, a Pelican in her piety. If this pax-brede is used it should have a cloth of linen “to wipe it each time after it has been kissed. Near the tabernacle where the Sanctissimum is reserved a little vessel should be kept, generally of glass, with water.” The priest uses this to purify the fingers when he gives Holy Communion not at Mass; or sometimes when he cannot make the ablutions at Mass in the usual way, because he will say Mass again the same day. It has a small purificator by it. § 3. BOOKS THERE are six liturgical books of the Roman rite. The MISSAL (Missale romanum) contains all that is needed for Mass, and for certain other functions which take place im- mediately before Mass, such as the blessings at Candlemas, on Ash Wednesday, Palm Sunday, the morning services on the last three days of holy week, certain blessings (of holy water, etc.). It also has the preparation and thanksgiving of the celebrant before and after Mass. * The Caer. Ep., Lib. I, cap. xiv, n. 1, says it has six or eight poles, borne by “noble laymen.” * Caer. Ep., loc. cit., n. 1-4. * The Caer. Ep., Lib. I, cap. xii, § 15, says it is a cushion of silk, of the liturgical colour, or a small silver or wooden stand (legile). A stand is far more convenient, and also looks better than a cushion. * A cloth of the colour of the day should be used to hold it (Martinucci, I, i, p. 102, no. 3) as well as the linen cloth to wipe it. The former is often omitted (Le Vavasseur, i, p. 36). * This water, and all water used for ablutions, must be put in the sacrarium, a channel leading to clean earth, generally behind the altar. *Liturgical Uessels, 3nstruments ano Books 19 The BREv IARY (Breviarium romanum) contains all the Divine office for the year. The RITUAL (Rituale romanum) has the administration of other Sacraments, including distribution of Holy Communion out of Mass, many blessings, prayers for processions and such liturgical functions, as far as they are used by a priest. There is less uniformity in the Ritual than in any other litur- gical book. Many provinces and dioceses still have their own Ritual book, based on the Roman one. Throughout England the official Ritual, approved by the English hierarchy, is the or Do ADMINISTRANDI (see pp. 392-393).” The Pont IFI cAL (Pontificale romanum) is the book for bishops. It contains the Sacraments and other functions per- formed only by a bishop, such as Confirmation and Ordina- tion, the Consecration of a church, and so on. The MARTYRO Lo GY is a Calendar, giving the names and a short statement about martyrs and all Saints, each on his day. It is read where the Divine Office is said in choir during Prime. Lastly the CEREM on IAL (Caerimoniale episcoporum) is a directory of ceremonies for bishops and others who take part in public services.” There are other books consisting of parts of these printed separately for convenience. There is no reason why any special service should not be printed in a separate book, so long as it conforms to the text in the book from which it is taken. From the missal the Book OF LESS ONS is taken. This contains the epistles and gospels for the year, to be used by the deacon and subdeacon at High Mass. There may be two such books, one of epistles and one of gospels. If the church does not possess this book, a missal may always be used in its stead. The GRADUAL (Graduale romanum) contains the parts of the missal needed by the choir, with music. The Masses for the dead are often printed in a separate book. There are many excerpts from the Breviary. The DAY Hou Rs (Horae diurnae) contain all the office except matins. For use in the choir various extracts are made, with the music, such as the ves PERAL (Vesperale romanum) and DIRECTO RIVM cho RI. A Ho LY week Book (Officium heb- domadae maioris) contains what is needed for the services of Holy Week, taken from the missal and breviary. In England we have a book, RIT vs SERVANDVS, approved * Ordo administrandi sacramenta et alia quaedam officia beragend. ex: rituali romano extractus nonnullis adiectis ex antiquo ritual: anglicano (London, Burns and Oates, new edition, 1915). * This book (Caer. Ep.), although intended in the first place for bishops, contains very full directions for all people at most functions; so that, in spite of its title and inconvenient arrangement, it is really a book of ceremonies in general. 20 (5eneral Drinciple3 Concerning Ceremonies by the hierarchy, which contains directions and the prayers for Benediction of the Blessed Sacrament and other non- liturgical services.” The MEMORIALE RITvvM describes func- tions for six days, as performed in small churches (see pp. 261- 264). At Mass a missal is needed. It stands on a desk or cushion on the altar. At High Mass there must be a Book of lessons, or another missal, at the credence table. . The Caer. Ep.” says that, at Pontifical functions, and (by implication) at other solemn functions too,” all the litur- gical books used (the missal, book of lessons, vesperal, canon episcopalis, etc.) are covered with silk of the liturgical colour. But in many places this custom is now obsolete. It is not very convenient, and is not necessarily an additional decoration. Most of our liturgical books are extremely badly bound. But if a book has a really fine binding of tooled leather, that binding will be a more handsome ornament at the function than the cheap silk of bad colour, with gold lace, put over books at Rome. Indeed the Roman custom of cover- ing up everything on feasts is not an improvement, artistic- ally, when the material underneath is fine. The ALTAR-CARDs contain certain prayers from the missal, printed separately for the convenience of the celebrant. There are three altar-cards. The largest, containing the words of consecration and other prayers, stands in the middle of the altar, leaning against the cross or tabernacle during Mass. The altar-card which contains the prayer at the blessing of water (“Deus qui humanae substantiae") and the Lavabo psalm stands at the epistle end; the third, containing the last gospel, at the gospel end." The altar-cards are used only at Mass. They should be put in their places on the altar, as part of the preparation for Mass and taken away afterwards. In- stead of altar-cards a bishop has a book, the CAN ON EPIs co- PALIS, which is opened and placed in the middle of the altar." A card with the prayers ordered by Pope Leo XIII to be said after Low Mass is generally placed against the lowest altar step on the epistle side. * Ritus servandus in solemni expositione et benedictione sanctissimi sacrament: adiectis hymnis et litaniis et orationibus quae in ipsa expositione et in aliis quibusdam sacris ritibus adhiberi solent (Burns and Oates, new edition, 1915), see p. 240. * Lib. I, cap. xii., § 15. ° Lib. I, cap. xii, § 22. * This card should not be on the altar when there is a special last gospel. * The Canon episcopalis is a book containing the common of the Mass from the offertory to the end and other prayers and forms used by bishops. At pontifical High Mass it stands on the altar instead of altar- cards. See p. 164. CHAPTER IV COMMON CEREMONIAL ACTIONS HERE are many actions, such as bowing, genu- flecting, and so on, which occur constantly during all services. In order not to have to explain these each time, it will be convenient to say here, once for all, how they should be done. On changing from sitting to kneeling first stand, then kneel. Never slide directly on to the knees. To make a GENUFLECTION, first stand upright facing the object or person to whom it is to be made. Unless something is held, the hands are joined before the breast. Then, without bending the body, touch the ground with the right knee at exactly the place where the right foot was. Rise again at once. A PRos TRATION is made by first genuflecting as above; then, before rising, touch the ground with the left knee where the left foot stood. Now, kneeling on both knees, bow the head and shoulders slightly.” Everyone who passes the altar where the Sanctissimum is reserved, without forming part of a procession, genuflects to the Sanctissimum as he passes. Where it is reserved on the High Altar, on entering the church genuflect before it, either as soon as you enter or before going to your place. Genuflect again before going out. In ceremonial entrances everyone except the celebrant genuflects to the altar on entering and before leaving. But the celebrant genuflects only when the Sanctissimum is reserved at the altar; otherwise he bows." If the Blessed Sacrament is exposed, that is, during the rite of Exposition and in Mass from the Consecration to the Communion, on entering or leaving the church make a pro- stration. During ceremonies everyone makes this prostration at entering and on leaving the church; during the service they only genuflect. When the Sanctissimum is reserved at the so-called altar of repose on Maundy Thursday and Good Friday morning it is treated as if it were exposed. A genuflection is made to a relic of the true cross, if it is exposed, also to the cross exposed on Good Friday. It is also made to a bishop in his own diocese, a metropolitan in his province, a Papal Legate in the place of his legacy, an abbot in his own church, a cardinal out of Rome, when they are present in vestments or in choir dress. But the genuflection is not made to a bishop in the presence of his superior. Prelates, canons in their official dress, the celebrant at Mass or other service, do not genuflect to anyone. Instead they bow low. 1 This rule applies also to canons in their own cathedral or collegiate church and prelates. * Prostration in this sense must not be confused with the “prostratio" (lying prostrate) on Good Friday (p. 303) and Holy Saturday (p. 331). 2 I 22 General Drincipleg Concerning Ceremonies If the head is covered it is always uncovered before genu- flecting. If one is about to kneel immediately at the same place the right rule is that one does not first genuflect nor make a prostration. But if one is to kneel on a step, then the genu- flection is first made on the ground. Rising from this one then kneels on the step. At the beginning and end of Mass the genuflection is made on the ground (this is called “in plano "). During Mass it is made on the lowest step of the altar. The cross-bearer, while holding the processional cross, never genuflects." When the others do so, he stands. When an archbishop gives his blessing, then only does his cross- bearer kneel before him, holding the archiepiscopal cross turned towards him (p. 180). The question occurs, when the acolytes stand on either side of the cross-bearer, when others genuflect and he does not, which should they do? Either prac- tice may be seen in various churches; but the overwhelming weight of authority is against their genuflecting. They should stand with the cross-bearer.” This also looks much more dignified. The rubrics prescribe several kinds of INCLINATI ons (bows). Thus sometimes they say that the person is profunde inclinatus, sometimes that he is aliquantulum inclimatus, sometimes merely inclinatus; or they say caput inclinat. Generally three bows are distinguished. A Low Bow (profunda inclinatio) is made by bending the head and body so that the hands might touch the knees if they hung down; though, as a matter of fact, they are kept joined before the breast. The ME DI UM Bow (media inclinatio) is made by bending the head and shoulders less low than before. The sIMPLE Bow is made by bending the head only. - The general rules for bowing are these: In bowing always keep the hands joined before the breast, unless they hold something. The celebrant bows low to the cross at the beginning and end of services. When one does not genuflect to a prelate, then he receives a low bow. The deacon or M.C. bows low to the celebrant before and after in- censing him. The medium bow is usually made to persons of * The only exception is in the Mem. Rif, for Candlemas, where the cross-bearer is told to genuflect before the procession starts (Tit. I, cap. ii., § 3, no. 5). But this is probably a slip. Martinucci (I, ii, p. 340, no. 60) and Le Vavasseur (ii, p. 192, § 23) both correct it. On Holy Saturday the Memoriale expressly tells the cross-bearer not to genuflect at ºmen Christi,” though everyone else does (Tit. VI, cap. ii., § 1, Il O. I O ), 2 *. whose authority is all but final, says the acolytes do not genuflect (Pars IV, tit. ix, § 41; vol. i., p. 291); so do Martinucci-Menghini (I, ii, p. 275, § 63); De Herdt (iii, p. 420). Only Le Vavasseur (i, p. 685, § 33o; ii, p. 155, § 522) makes the acolytes genuflect at the side of the cross-bearer. Common Ceremonial Eictions 23 higher rank than one's own. The head alone is bowed to greet persons of equal or less dignity. It occurs also when certain words are said; for instance, at the holy Name, when the three Divine Persons are named Pater et Filius et Spiritus sanctus, at the name of the blessed Virgin Mary, of the saint of the feast,” at the name of the Pope, of the diocesan Ordinary, when a prayer for him is said aloud. It is also made during the Gloria in excelsis, and the creed at the verses so indicated in the missal. The person who says the word Oremus bows the head while saying it. When one bows at the name of God (including the holy Name) or at Oremus one should turn to the altar cross.” In other cases of a bow at a word re- cited or sung, it is done straight in front of one, without turning. People who are already bowing during any part of a service make no further motion on these occasions. Nor does anyone bow while he is making the sign of the cross. Every- one bows, before and after being incensed, to the person who incenses him; and he bows, before and after, to the person in- censed (see p. 27). While standing or kneeling, when the hands are un- occupied, they should be joined before the breast; that is, they are extended and joined palm to palm, the fingers point- ing upward. When sitting they should be extended one on each knee, over the vestments. In genuflecting at the altar the celebrant alone lays the hands on it while doing so. The ministers and all others keep the hands joined. When some- thing is held in one hand the other should be extended on the breast. But the celebrant at the altar lays the other hand on it. In bowing the head is always first uncovered. When one takes off the biretta it is held in the right hand by the raised edge on its right side. When standing hold the biretta against the breast in the right and let the other hand hang by the side. When sitting rest the biretta on the right knee, while the left hand rests extended on the left knee. If several names or texts, at each of which a bow should be made, follow one another immediately it is more seemly to bow once and to remain bowing till all have been said. It is better never to bow to the choir when they are kneeling. Those who wear a skull-cap * in choir take it off whenever they genuflect or bow to the altar, when they receive the sprinkling of holy water, while they say the Comfiteor, Misereatur, Kyrie eleison, Gloria in excelsis, creed, Sanctus, Agnus Dez at Mass, while the gospel is sung, while they are incensed, at the Elevation, * Not the saint in whose honour a votive Mass or office is said (Martinucci-Menghini, I, i, p. 12, no. 10). * But only when standing. When kneeling or sitting always bow straight in front. The choir uncover only, not bowing, to answer a bow. * Cardinals wear a red skull-cap (pileolus, Italian “zucchetto"), bishops and some abbots a violet one. Some other prelates (and priests for reasons of health) have leave to wear a black skull-cap. 24 General Drincipleg concerning Ceremonies while they give and receive the Pax, while Holy Communion is given, at the blessing. Also whenever the Sanctissimum is exposed, during the gospel at matins, at the confession at prime and compline. No one wears the skull-cap when he intones the psalms in the middle of the choir, sings the Invitatorium, lessons, martyrology, nor while he assists in a cope." In the Roman rite the SIGN of THE cross is made thus: Place the left hand extended on the breast. Hold the right hand extended also. At the words Patris raise it and touch the forehead; at Filzz touch the breast at a sufficient distance down; at Spiritus sancti touch the left shoulder; at Amen touch the right shoulder. Then again join the hands, if they are to be joined. When the sign is made without spoken words the same order is kept. The ceremonial KISS (osculum), which occurs frequently, should be made by merely touching the object with the closed lips. The rule is that every time anyone hands anything to the celebrant one kisses first the object, then the celebrant's hand. On taking things from the celebrant, first his hand, then the thing is kissed. But blessed candles and palms are kissed first when they are taken. When the Sanctis- simum is exposed, only the kiss at the epistle, gospel, and for the chalice and paten remain. The thurible is then not kissed, nor the incense spoon. If the Ordinary assists at his throne the thurible is not kissed when handed to the celebrant, nor the incense spoon, nor the celebrant's hand at the epistle and gospel. At Masses for the dead and at funerals nothing is ever kissed. To handle a THURIBLE neatly is a thing that requires some knowledge. This knowledge is acquired most easily by seeing the actions done by someone who already knows. It is one of the things, not really difficult or complicated, that require many words to explain. Except when the Sanctissimum is exposed, incense is always blessed by the celebrant before it is used.” When the Sanctis- simum is exposed and will alone be incensed, incense is put in the thurible by the celebrant without blessing. When the thurifer merely holds the thurible, while waiting for it to be used, he does so by the chains, just under the disk at top; if it contains no incense, he holds it in the left hand, otherwise in the right. The lid may then be raised slightly to allow more ventilation to the burning charcoal. To raise the lid the ring at the end of the middle chain joined to it should be pulled up. In holding the thurible the thumb may be passed through * Martinucci-Menghini, I, i, pp. 11-12. * Except also the cases when it is blessed by a higher dignitary pre- sent, as will be noted in place. Common Ceremonial Eiction 3 25 the ring of the disk, the middle finger through the movable ring, or the thumb through this and the little finger through the disk ring. With the thumb the ring may be drawn up easily, so as to open the thurible below. Holding the thurible in this way the thurifer swings it gently, to keep the charcoal alight. The other hand, holding the boat," should be laid on the breast. But when he is kneeling the chains are so long that, if he held the thurible this way, it would be on the ground. So, when kneeling, he holds the chains under the disk in one hand (right, if the thurible contains incense, other- wise left), takes the chains about half way down in the other and so swings the thurible. When the thurifer brings the incense to be blessed he first hands the boat to the deacon or M.C. Then he takes the chains under the disk in the left. With the right hand he pulls the ring up, to open the thurible sufficiently, so that the celebrant may conveniently put in the incense. He takes the chains about half way down in the right, and so holds up the thurible in front of the celebrant at a convenient height. He should not stand too near the celebrant. The celebrant needs a certain amount of room to put out his hand and put in the incense. . Meanwhile the deacon (or, if there is no deacon, the M.C.) opens the incense-boat, takes the spoon and hands it to the celebrant, with the usual kiss of the spoon and the celebrant’s hand. At the same time he says Zube domne benedicere. The celebrant takes the spoon; with it he takes a little incense from the boat and puts it on the live charcoal in the thurible. He repeats this a second and third time. Meanwhile the deacon or M.C. holds the boat open, so that he can do so conveniently. While putting on the incense the celebrant says Aö illo benedicaris in cuius homore cremaberis. Amen. Only on one occasion, at the offertory in Mass, is there another formula. Per intercessionem beat: Michaelis archangelz, etc., as in the missal. Then he hands the spoon back to the deacon or M.C., who receives it with the usual kisses. The celebrant makes the sign of the cross over the thurible, saying nothing.” While he does so he lays the left hand either on the altar (if he is by it) or his breast.” * In some churches it is usual to employ another server as “boat- bearer.” There is no provision for such a server in any official book; nor do the authors of books on ceremonies say anything about him. If he is employed the boat-bearer will stand or kneel at the thurifer's left, and will always hand him the boat before he approaches the celebrant. * There is a contradiction here in the rubrics. The Rit. cel, iv, 4, says plainly that the celebrant is to say the words, hand back the spoon, then make the sign of the cross. So does the Caer. Ep., Lib. I, cap. xxiii, n. I-2. But the Ordo Missae marks the cross in the middle of the word “bene + dicaris.” The S.R.C. has declared that the Rit, cel, and Caer. Ep. are to be followed (18 Dec. 1779, no. 2515, ad X). * Authors disagree whether, when the celebrant stands at the altar, 26 (5¢neral principleg concerning Ceremonies On occasions when the incense is not blessed, namely, when the Sanctissimurn is exposed, neither the deacon nor the celebrant say anything; nor does the celebrant make the sign of the cross. The thurifer waits till the incense is put in and the sign of the cross made (if it is to be made). Then he lowers the thurible. He shuts down the cover; if there is a ring round the chains he puts this down over the cover to hold it firm. Then he hands the thurible to the deacon or M.C. To do this he holds the upper part of the chains under the disk in his left and the chains, about half way down, in the right. The deacon takes it in the same way and hands it to the celebrant, who proceeds to incense the altar, or whatever is to be incensed. The particular directions for incensing the altar, persons or things will be given at their place in the ceremonies. Here we note only the manner of incensing any person or thing, in general. To INCENSE anything or anyone take the top of the chains of the thurible in the left hand and place it against the breast. Take the chains about four inches above the shut cover in the right. It is important not to hold the chains far from the cover, or the thurible will swing out too far and will perhaps get entangled in the chains. The most convenient way of holding the chains in the right hand is to pass them all to- gether between the first and second fingers. The second, third, and fourth fingers, lying together, are then under the chains. By moving the hand upwards the thurible is cast outwards towards the thing incensed. The rubrics distinguish two kinds of incensing, with a SIMPLE swing (ductus simplex) and a D OUBLE swing (ductus duplex). The ductus simplex is made in this way. Lift the right hand to the level of the breast only, at the same time swing the thurible out towards the thing to be incensed and let it fall at once to about the knee. As it falls it should make an audible click against the chains. There are two ways of making the ductus duplex. One is to lift the thurible to the level of the face. It will here click against the chains. That is one motion. Then swing it out and let it fall, so that it makes another click against the chains. There are then two motions and two clicks. The other way is simply to repeat the ductus simplex twice, swinging out, letting the thurible fall back with a click, then swinging out again and lowering it. but sideways, to bless incense, he should lay his left hand on the altar or on his own breast. Rit. cel., iii, 5, says that when he is at the altar (cum estad altare) and blesses anything, he is to lay the left hand on the altar. But does “ad altare” mean facing the altar? Since the authorities dis- agree, in practice either way may be adopted. See Merati, Pars II, tit. iv, § 21 (tom...i, p. 120); Martinucci-Menghini, I, i, p. 73, no. 2; Van der Stappen, iii, p. 424; Le Vavasseur, i, p. 423; de Herdt, i, p. 422. Common Ceremonial Eictions 27 In all incensing the person who incenses should bow to the person (or object) incensed before and after. The person in- censed bows each time in return, but stands upright with folded hands, facing the incenser, while he is incensed. The thurible is handed back to the deacon or other person who is to receive it. He, as usual, kisses first the hand, then the disk of the thurible when it is handed back by the cele- brant; otherwise there is no kiss. The kiss of PEACE at Mass is given in this way. The two persons stand facing each other with hands joined. The one who is to receive the kiss bows. Then the one who gives it lays his hands on the shoulders of the other; the receiver puts his arms under those of him who gives it. Both bow the head over the left shoulder of the other. The one who gives the kiss says Pax fecum. The other answers Et cum spiritu tuo. Then they stand again with folded hands facing each other, and both bow. CHAPTER V THE CHOIR AND ASSISTANTS AT CEREMONIES § 1. THE LITURGICAL CHOIR E must note first that the “choir” during a serv- ice does not necessarily mean those who sing. It was so originally. In theory, no doubt, it should be so still, namely, that the singers have their places right and left of the altar and sing there. But there are often practical difficulties against this. In singing part-music especially it is often difficult to produce a good artistic effect when the singers are arranged in two rows facing each other, perhaps at some distance, across the church. Often, therefore, the actual singers are placed else- where, in a space together at the side behind a grating, behind the altar, or in a gallery at the other end of the church. In such cases no notice is taken of them during the ceremonies. There remains, however, the possibility that a liturgical “choir” may assist at the service; even if they sing only part, or none, of the chants. Thus canons in cathedral and collegiate churches, regulars in the churches of their order, clergy of any kind, may assist in the seats or stalls on either side, before the altar. These then form the choir from the point of view of ceremonies. They are dressed in cassock and surplice with biretta. Dignitaries may wear a cape or mantellettum (p. Io). Regu- lars generally wear the habit of their order." On entering the choir its members may come in procession (with or without a processional cross), the celebrant wearing full vestments.” In this case the younger or inferior members walk in front of the elder or superior ones. But when they enter, not in solemn procession, that is, without either a cross or celebrant vested, the more dignified walk before the others. They walk two and two, at equal distances from each other, with head covered till they come into the church. At the door of the sacristy they uncover and take holy water, the one nearer the stoup giving it to his companion by dipping his own fingers and holding them towards the other, who touches them. Both then make the sign of the cross. Before the altar each pair genuflects in turn, taking care to do so exactly together. So they go to their places. In their places they either stand or kneel or sit, as will be said in the case of each function. The general rule is that when they sit they cover the head, except when the Blessed * Namely if their order has a recognized habit. * To wear vestments (chasuble, cope, dalmatic or tunicle) is what liturgical books mean by being “paratus.” 28 (Ibe Cboir and £133igtantº at Ceremonies 29 Sacrament is exposed. They never stand or kneel with covered head. Before standing they take off the biretta; they put it on again after they have sat down. Those who wear a skull- cap wear this while standing. They take it off on the occa- sions noted at pp. 23-24. While members of the choir assist at a service at the High Altar they should take no notice of anything that happens in any other part of the church, for instance, Low Mass said at a side altar. - If anyone has to leave the choir or come to it alone, he must take care not to do so while any text is being said or sung, at which the others have to perform a ceremonial act, such as bowing. Thus, no one should leave the choir or enter while the verse Gloria Patri at the end of a psalm is sung, nor while they are sprinkled with holy water, nor while they say the Comfiteor, Kyrie, Gloria in excelsis, creed, Sanctus, Agnus Dez at Mass, nor while the collects, gospel, post-com- munion are sung, nor while his side of the choir receives the Pax or is being incensed, nor during any short verse at which they bow or genuflect." When anyone has to leave the choir alone he uncovers and rises; holding his biretta in the right hand he goes to the middle, genuflects to the cross, bows first to the celebrant, if he is sitting at the sedilia, then to each side of the choir, be- ginning with the side of greater dignity, and goes out. As a general rule, the gospel side is considered that of greater dignity. This side will then generally be incensed before the other, will receive the kiss of peace first, and so on. The exception is that, if a person of higher rank be present, the side on which he sits is considered the one of greater dignity. Such a person would be a prelate, the hebdomadarius, and SO OIl. At many functions, such as, for instance, High Mass fol- lowing terce, the choir will already be in their places when the procession for Mass enters. In this case the clergy and servers in the procession bow to the choir, first to the side of greater dignity, then genuflect to the altar, as will be noted p. IO6). - ( In * and kneeling the members of the choir face each other across the church. They do not turn to the altar, except on the special occasions when they are told to do so. We shall note in each case the particular rules for the choir as to standing, kneeling, bowing, and so on. Here occur only certain occasions in general when the choir always bow. They are the Gloria Patri verse after the psalms (not the verse * If a person has to enter the choir alone it is usual to kneel first in the middle, say a short prayer, then rise, genuflect, bow to the celebrant if he is at the sedilia, bow to either side of the choir, beginning with the side of greater dignity (as above) and go to his place. 3o General ºrincipleg Concerning Ceremonies Sicut eraſ in principio) and whenever the holy Name occurs. In this case they bow during the words Jesus Christus, not merely during the first of these. Also when the word Zºrimitas, or the names of the three Divine Persons in order occur (Pater et Filius et Spiritus sanctus)," at the name Maria (of the blessed Virgin), at the name of the Saint of the day (not at a votive office), of the reigning Pope, of the Ordinary. They bow in return whenever anyone bows to them. It is important that when there is any common action to be performed by all, such as rising, kneeling, bowing, they should do so uniformly together. All text books of ceremonial insist on certain obvious points of deportment in choir. Evidently the members of the choir should know what they have to do beforehand, so as to be ready to act at once when the time comes. Although their part of the ceremony is comparatively slight, nevertheless they have a part in it. They must know this part, as the servers know theirs. They should kneel, stand and sit straight, behaving always with such reverence as to give edifying example to the people in church. They should not spend the time in choir reading irrelevant books, even pious ones. They should not, for instance, say their office during Mass nor anticipate their own Matins during Vespers. They should attend to the public service at which they assist, making this their prayer. When they recite or sing any text of the service they should mean what they say ; Orabo spiritu, orabo et mente: psallam spiritu, psallam et mente (I Cor. xiv, 15). Otherwise their attendance would not be really an act of religion at all, and they would deserve the words: This people honours me with its lips; but its heart is far from me (Is. xxix, 13). § 2. MINISTERS AND SERVERS IN the case of each service or function the exact number of servers required will be stated. Here a note as to the number generally needed in the average Catholic church in England may be useful. . For Low Mass one server only attends. For High Mass, solemn vespers, solemn Benediction, processions carried out with some pomp, and the more solemn offices generally, be- sides the priest who celebrates, there are the sacred ministers, that is déacon and subdeacon.” At vespers on the greater feasts there may be four or six assistants in copes. For High * When the Divine Persons are named “distincte et cum glorificatione” (Martinucci, I, i, pp. 2-3). * * In the great majority of cases in England the deacon and subdeacon, as a matter of fact, are also ordained priests. At vespers the assistants, who wear copes, need not be in holy orders (see p. 119). Qºbe Cboit ano £133igtants at Ceremonies 31 Mass, solemn vespers and such functions the servers required are: A Master of Ceremonies (M.C.), thurifer, two acolytes. At High Mass two, four or six torch-bearers are needed, though there may be two only, who are the acolytes (see p. 98). At Benediction a thurifer, two, four or six torch- bearers, and at least one other server (here called M.C., see p. 241) attend. For processions a cross-bearer is needed, ex- cept in the cases where the subdeacon carries the cross. A sung Mass (Missa cantata) can be celebrated with two servers only; or there may be as many as at High Mass (p. 137). Pontifical functions require many more assistants and serv- ers. Generally there are two Masters of Ceremonies. An Assistant Priest (A.P.) is required; in the case of the Ordinary using his throne there are two assistant deacons there, be- sides the ministers of Mass. Three or four servers (called chaplains) hold the hand-candle, book, mitre and (for the Ordinary) crozier. If the bishop wears the cappa he has a train-bearer. Six servers are needed to vest the bishop, though this can be managed with a less number. Altogether twenty persons attend the Ordinary, when he sings Mass using the throne (p. 165). Not quite so many are required by a bishop who uses the faldstool (p. 184). At solemn processions (as for Corpus Christi) canopy bear- ers, clergy in vestments, the choir and clergy in surplices may increase the number indefinitely. As a general rule, except in the case of processions and funerals (when an indefinite number of clergy, supposed to be the choir, stand around the hearse holding lighted candles), not more servers should attend than those really needed, who have some office to perform. It does not add to the dignity of a rite that a crowd of useless boys stand about the sanc- tuary doing nothing. Nor is it in accordance with the tra- dition of the Roman rite to add useless ornamental attend- ance." The servers needed for the ceremonies are sufficient to make the procession coming in and going out. “Entia non sunt multiplicanda sine necessitate.” A remark by Martinucci about the behaviour of servers in church may be noted with advantage here: “They should avoid too much precision or affectation, or such a bearing as befits soldiers on parade rather than churchmen. They must certainly do all gravely and regularly; but if they behave with too punctilious a uniformity the sacred functions look theatrical.”” Yet perhaps in England the danger is in the other direc- tion, lest servers (generally young boys) behave carelessly * It is remarkable how few people they use in Rome itself for functions, never more than are strictly necessary. There seems a strong tendency to keep down the number as much as possible. * Martinucci-Menghini, II, ii, pp. 550-551, § 21. 32 General ſprincipleg concerning Ceremonies and irreverently. Considerable tact and good taste are needed in the priest or M.C. who trains the boys, to find the right mean between slovenliness and affectation. § 3. ECCLESIASTICAL RANK CEREMONIES are sometimes modified according to the rank of the person who performs them or assists at them. It is there- fore important to understand such rank, as far as it affects our subject. Most cases are so obvious as to require no special notice. The celebrant at Mass, vespers, compline, Benediction, and all such functions must be ordained priest. The deacon and subdeacon must have received those orders. The one excep- tion to this is that a clerk, at least tonsured, may, in case of necessity, perform part of the office of subdeacon at High Mass and other functions. For this it is required that there be a grave reason, and that he omit certain duties performed only by a subdeacon (see p. I I3). No one may act as deacon unless he has received that order. The rubrics suppose that the servers and even the members of the choir be clerks. The acolytes and thurifer should be ordained acolyte, the others should be in minor orders, or at least be tonsured. According to the Caerimoniale episco- porum, the Master of Ceremonies should be a priest, or at least in holy orders." But this rule is rarely observed. It is now recognized that laymen may serve at Mass or at any function, and may form the choir. Above the rank of the simple priest are CANo Ns in chapter. This means, when they are present, in a body, in the church of which they are canons; or at another church at which, for some reason, the whole chapter assists. A canon may now wear his robes and special insignia throughout the diocese to which his chapter belongs, even when the chapter is not present, but not elsewhere.” A PRELATE (praelatus) is, in the first case, a bishop. But not all bishops receive the same honours at every ceremony they may attend. There is, for instance, considerable differ- ence between a bishop where he has jurisdiction (as the Ordinary in his own diocese), and an auxiliary or a foreign bishop visiting a place. The liturgical books frequently speak of GREATER PRE- LATEs (maiores praelati, maiores praesules). Under this term the following persons are understood: Cardinals" everywhere out of Rome, and in their titular churches at Rome, Patriarchs and Archbishops throughout their Patriarchate or Province, * Caer. Ep., Lib. I, cap. v., §§ 1, 3. * Cod., c. 409. * For privileges of Cardinals see Cod., c. 239. (Ibe Cboit alto E193igtants at Ceremonies 33 Ordinary bishops in their own diocese, Papal Legates in the territory of their legacy. Below these in rank come bishops who have no jurisdiction in the place where the function occurs. Below bishops are the so-called INFERI or PRELATEs (prae- lati inferiores). The first case of these is that of ABBots." A decree of the S. Congregation of Rites, in 1659, lays down rules as to the use of pontifical vestments, and other distinctions, by inferior prelates.” Many of these rules are now abrogated by the later legisla- tion of Pius X, in regard to prelates of the Roman court (see below, p. 34); but the rules of 1659 still obtain in the case of abbots. The chief are these. Abbots may use pontifical ceremonies and vestments in the churches of their order (where they have jurisdiction) only, and only on greater feasts. These feasts are days of obligation, the day of the local patron Saint, of the founder of their order, of the title and dedication of the church.” On these days they may celebrate according to the rite of a bishop, with the follow- ing exceptions: They may not have a seventh candle on the altar. They may not have a fixed throne at the side. They must use a chair, to be removed afterwards. Over this chair they may have a canopy, not of cloth of gold or other precious material, but of simpler stuff than the altar frontal. The chair may be covered with silk of the colour of the day; it may be raised two steps only above the floor of the sanctuary. They may not be accompanied by the body of monks or canons, as a bishop is, on coming to the church or on going away. At High Mass they are assisted by the deacon and subdeacon of the Mass, by two other deacons in dalmatics, by an assistant priest in a cope. Six other monks or canons may attend, two in copes, two in chasubles, two in tunicles; but these may not sit in the choir stalls; they must have seats, benches with- out a back, covered with green cloth, which are taken away afterwards. Abbots may not wear the precious mitre, without a special indult of the Holy See.” Under their mitre they wear a black skull-cap. They carry their crozier only in their own church, not in public processions. As regulars, they wear no rochet, unless it is part of the habit of their order. They may * An abbot is the head of a monastery of monks or of a congregation of regular canons. The following religious orders have abbots: Canons of the Lateran (Augustinian Canons), Premonstratensian Canons, Canons of the Immaculate Conception, Benedictines of all congregations, Cis- tercians. All monks of Eastern rites have Archimandrites or Hegumenoi, who are equivalent to Western abbots. An abbot “nullius (scil. dioeces- eos)” is one who is in no bishop's diocese, having himself quasi-episcopal jurisdiction. Rules for abbots and other lesser prelates are given in the Codex, c. 319-327. * No. 1131, 27 September 1659. * No inferior prelates may pontificate at funerals. * They use the simple mitre and the one of cloth of gold. D 34 General principleg concerning Ceremonieg take the vestments from the altar only when they are about to celebrate pontifically. They may bless the people in the pontifical form, making the sign of the cross three times, only when they celebrate Mass, vespers or matins pontifically. In the presence of a bishop they are not to give blessings with- out special indult. If the bishop is present he is to have his seat on the gospel side; it is to be raised by one step higher than that of the abbot on the epistle side. Canons of the cathedral sit around the bishop, monks or canons of the . abbot’s chapter around his seat. The bishop puts incense into the thurible and blesses it; he kisses the gospel book after the gospel; he blesses the people at the end of Mass. The abbot may not bless the preachers before the sermon. When an abbot says Low Mass he is to do exactly as does any other priest of his order. He will vest in the sacristy, will not wear a pectoral cross, will not use a silver vessel and basin to wash his hands. He will have one server only; two candles will be lit on the altar. But further rights, for instance, the use of a purple skull- cap, are granted by the Holy See to the abbots of greater exempt monasteries.* Besides abbots there are other “in- ferior prelates,” namely, real or titular officials of the Papal court. These are the priests commonly called “Monsignori.” " A decree, “motu proprio,” of Pope Pius X* defines exactly who these are and establishes their rights. I. First among these are PRotonotARIES Apostol IC (protonotarii apostolici). These are divided into four classes: I. There are seven Protonotaries “de numero participantium,” who form a college, still representing the old Notaries of the Apostolic See." Now they have duties chiefly in connection with the cause of canonization and beatification of Saints. Their ceremonial privileges are that they may celebrate ponti- fically * out of Rome, but only having asked and obtained the * The Ordinary or other greater prelate (S.R.C. 1131, ad XV). Another loishop has only the first place in choir. * For the rights of Abbots see Le Vavasseur, Fonctions Pontificales, ii, . 320-326. p; The title “Monsignore ” is not given as such. Certain offices of the Papal court, often granted as honorary offices to priests living away from Rome, involve that their holder be called “Monsignor.” This general title is used for dignitaries of various ranks, as will be seen from the description above. Like the stars, one Monsignore differeth, and very considerably, from another Monsignore in glory. Cod., c. 328. * Inter multiplices, 21 February 1905. Cod., c. 106, 79. * Originally they were the Pope's legal advisers, who drew up docu- ments, settled questions of Canon Law according to the “usus forensis,” and so on. - * This means always the “usus pontificalium,” namely with the same ceremonies and vestments as a bishop, save where an exception is made. These Protonotaries use all a bishop's vestments, the shoes, ring, pectoral cross, gloves, tunicle, dalmatic, mitre. They do not cross the stole; but they have no crozier. (Ibe Cboit and Big3ígtants at Ceremonieg 35 permission of the Ordinary. They may not, however, use crozier, throne or cappa magna; nor may they have a seventh candle on the altar, nor an assistance of several deacons. They do not say Pax vobis, as a bishop does, in- stead of Dominus vobiscum ; nor may they sing the verses Sit momen Domini and Adiutorium nostrum before blessing. They do not bless with the triple sign of the cross. Wear- ing the mitre, they bless, singing the usual form for priests, Benedicat vos, unless the Ordinary or greater prelate be present. In this case, according to the general rule (p. 159), he gives the blessing at the end of Mass. Coming to the church to celebrate they wear the mantellettum, and over it a pectoral cross (which otherwise they may not wear). They are not to be received at the door of the church as a bishop is. Their pectoral cross (worn only when they have the mantellettum) is to be of gold with one gem; it hangs from a cord of ruddy violet (color rubinus) mixed with gold thread. They use a cloth of gold mitre and the simple mitre. Under this they may have a black skull-cap. They use the scotula (p. 17), Canon episcopalis, and silver vessel and dish to wash the hands. At an ordinary Low Mass they have no special privilege, except the use of the scotula. They have precedence over abbots. All who attend Mass said by one of them, even in private oratories, satisfy the obligation of hear- ing Mass on Sundays and feasts. The choir dress of these Protonotaries is the “ habitus praelatitius,” namely a violet cassock with a train, which is let down only when they celebrate pontifically, a violet silk belt, rochet and violet mantellettum, a black biretta with a ruddy tassel. They may wear the “habitus pianus" (p. 13), like a bishop, but without pectoral cross and with a ruddy cord round the hat. - II. PROTO NOTAR II APO STOLICI SVP RANVME RAR II are the canons of the three Patriarchal basilicas at Rome, the Lateran, Vatican, and Liberian (St. Mary Major), also canons of certain other cathedrals to which this indult is granted." Honorary canons are excluded. These prelates have various privileges, according to three cases: when they are present together in chapter in their own cathedral, or alone but in their diocese, or in another diocese. The two former cannot occur in England. In the third case they have the same rights as the next class. III. PROT on otAR II A Posto LICI AD INSTAR PARTIcI- PANTIVM consist of the canons of certain cathedrals” and a * At present (1915) the canons of Concordia Iulia (prov. of Venice), Florence, Görz, Padua, Treviso, Udine, Venice (Annuario pontificio, 1915, p. 396). tº gº * e * Canons of Cagliari, Malta, Strigonia (Eszergom, Gran, see of the Primate of Hungary); Annuario pont., ib. 36 General Stíncipleg concerning Ceremonies great number of other priests, to whom the Pope has conferred this dignity.” These share the rights of the first class (the “Participantes”) somewhat diminished. They may wear prelate's dress and the “habitus pianus.” Out of Rome, with the consent of the Ordinary, they may celebrate pontifically. In this case they use neither a faldstool nor the gremiale (p. 14); they sit at the sedilia with the ministers. They wear a white silk mitre, having no further ornament than ruddy fringes at the end of the infulae. If the church is not a cathedral, and if no greater Prelate be present, they may be assisted by a priest in a cope. They wear a pectoral cross of plain gold, without jewels, hanging by a violet cord. They say all the Mass at the altar, and wash their hands only at the Lavabo. They have a ring. They may celebrate pontifically the vespers of the feast of which they celebrate pontifical Mass, or, by leave of the Ordinary, other vespers. In this case they wear the mitre, pectoral cross, and ring. At Low Mass they may use the Scotula. IV. PRO To NoTAR II A Posto LIC I TITv LAREs are ap- pointed by the Pope or by the college of the “Participantes.” Every Vicar General or Vicar Capitular, during his time of office, is a Protonotary of this class. Outside Rome they may use prelate's dress, but all black; that is, a black cassock with a train (that may never be let down), a black silk belt, rochet and black mantellettum, a black biretta. They take precedence of other clergy, of canons not in chapter, but not of canons in chapter nor of Vicars general and capitular, nor of Superiors of religious orders, nor of prelates of the Roman curia. In celebrating their only distinction is the use of the Scotula. Other prelates of the Roman court are the Antistites urbani, generally called Dom ESTIC PRELATEs. These may wear pre- late's dress of violet, with a rochet and mantellettum. They may never let down the train. They have violet edges and tassels to their biretta. In ceremonies their only privilege is the use of the scotula. There are chAMBER LAINS (cubicularii) “ of the Papal court in various orders, “Cubicularii intimi (camerieri segreti),” who may be active or “supranumerarii,” and “Cubicularii honoris’’; also “Capellani secreti” and “Capellani secreti honoris.” These titles are given to many priests as a com- pliment. Papal Chamberlains are not prelates.” They wear violet * The list, as it is for this year, will be found, Annuario pont., pp. 396- 4II. * Italian “camerieri.” There are also lay “camerieri di spada e capº." who have no special rights at ceremonies. They are sometimes called prelate, with a qualification, “praelati honorarii,” “inferiores,” “prelati di mantellone.” They have an honorary (Ibe Choir and E133í3tants at Ceremonies 37 cassocks, not the rochet nor the mantellettum. Instead of this they have a long violet cloak of the same kind as the mantellettum, but reaching to the feet. It has slits at the sides for the arms and false sleeves which hang down behind." They have no liturgical privileges. As private dress (habitus pianus) they wear a black cassock with a violet belt and stock. None of these persons, neither prelates, canons, nor Papal chamberlains genuflect, but bow only to a bishop, even when he gives his blessing. A Vicar General, as such, has no liturgical privilege; but, according to the law of Pius X, all Vicars general are now Protonotaries (p. 36); they have pre- cedence over all the clergy of the diocese (Cod., c. 370). In choir, whereas normally the gospel side is the side of greater dignity, receives incense and the kiss of peace first, if a pre- late or canon be present, the side at which he has his place becomes of greater dignity.” No civil distinction affects any ceremony in church, except that the Pontifical and Caeri- moniale episcoporum grant certain privileges to “princes.”” This case can hardly occur in England. prelature, an honour attached to their office, which does not affect their person. Hence they are not prelates in reality, but may be described as prelates “secundum quid” (in their office, not personally). * Called in Italian “mantellone.” On duty at the Vatican they have a great red cloth cloak with a cape. * For the rights of prelates see Le Vavasseur, Fonct. Pont., ii, pp. 327-334. tº sº * A “maximus princeps" may have a place in the sanctuary. He is given a book of the gospels to kiss (not the one used) after the gospel. He is incensed after a bishop (but Kings and the Emperor—the Roman Emperor—before); he is given the kiss of peace. “Magistrates, barons, and nobles” receive this after all the clergy. A “mulier insignis" is in- censed (Caer. Ep., Lib. I, cap. iv, § 6; cap. xxiii., §§ 30-31; cap. xxiv, §§ 5, 6). y PART II THE HOLY SACRIFICE *************--> – - ） ------~--~~~~------·· · · -- J - - - --&-------- ---- ··· CHAPTER XIX VESPERS § 1. GENERAL DIRECTIONS LTHOUGH the Caerimoniale episcoporum is in- tended primarily for pontifical functions, its direc- tions and rubrics apply, with the necessary modi- fications, for all celebrations of the services it contains. For vespers, therefore, the Caerimoniale, Lib. II, cap. i-iii, and the other places at which vespers are described, form the final standard, as far as its directions go. Vespers may be solemn or not solemn. On week days which are not great feasts the celebrant uses no cope, the altar is not incensed, there are practically no ceremonies. On Sundays and feasts the vespers should be solemn, that is, with cope, incense, acolytes. There should further be assistants to the celebrant who wear copes. On ordinary Sundays there should be two such assistants, in some sort corresponding to the deacon and subdeacon at Mass. On greater feasts there may be four or six. Since they wear the cope, according to the usual rule these assistants should have at least minor orders." The celebrant must always be a priest. It is supposed, normally, that where vespers are sung there is a liturgical choir placed in seats or stalls on either side of the altar, though it is possible to celebrate vespers without such a choir. For vespers little preparation is needed. In the sacristy the surplices are made ready for the servers and choir. The acolytes’ candles are lit, the thurible waits at its usual place till the thurifer shall come to prepare the incense. For the celebrant a surplice is prepared at the vesting table, or a rochet and amice if he have the right to use them, also a cope of the colour of vespers.” This colour is the same as that for a corresponding Mass, with this exception: if the vespers are “a capitulo de sequenti,” the colour from the beginning is that of the last part. If there are assistants in copes the required number of surplices and copes (of the same colour) are prepared for them. In the sanctuary the sedile or bench, on the epistle side, is ready for the celebrant, as at Mass.” In front of it there * They need not be in Holy Orders. * The celebrant at Vespers (or at any part of the divine office, except funeral offices, p. 419) is not to wear a stole. See p. 201, n. 7. * The Caer. Ep. says it should be covered with a cloth. The celebrant may, however, have his place in the first stall of the choir, on either side, according to custom (Lib. II, cap. iii., § 4; cfr. Martinucci-Menghini, I, ii, p. 14, § 3). If he has, it makes practically no difference to the ceremony. The acolytes, assistants, and so on go to him here, as they would to the sedile. I99 2OO Evening 5ervices should be a carpet with a lectern, covered with a silk cloth of the colour of the office; on this lectern a vesperal or breviary may be placed. This should also have a covering of the liturgical colour. Near the sedile a stool is placed for the M.C., unless he will have a place somewhere else near.” If benches or stools are prepared in the middle of the choir facing the altar, one on either side;” benches should be covered with green cloths. Or, instead of benches, rows of stools may stand here, one for each assistant. It is usual, though the Cere- monial does not prescribe it, to place another lectern in the middle of the choir, at which the cantors will intone the psalms." On it a vesperal should lie. The cover which protects the altar cloths is removed before vespers begin. The frontal and tabernacle veil (if there is one) are of the colour of the office. The six large altar candles are lighted. If other altars are to be incensed (p. 206), they are prepared in the same way, with candles lighted. The persons who take part in the service are the celebrant, always a priest, two, four, or six assistants in copes, if pos- sible, according to the solemnity of the day, two cantors, a Master of Ceremonies, thurifer, two acolytes, and members of the choir. When there are many assistants in copes a second M.C. directs them; at other times he sits in choir. Except the celebrant and assistant in copes, all wear choir dress. § 2. RULES FOR THE CHOIR IN whichever of the manners to be described vespers are celebrated, the rules for the liturgical choir are the same. Its members generally enter the church in procession following the acolytes, unless they are already in their places for some preceding service. They come in pairs, genuflect to the altar, bow to each other, and go to their places in the stalls, as in the case of High Mass (p. 28). Here they stand till the cele- brant and his assistants come before the altar. All kneel then to say the silent prayer Apert Domine. They stand to say silently the Lord’s Prayer and Ave Maria. When the first psalm has been intoned they sit. * Caer. Ep., Lib. II, cap. iii., § 4. It is not uncommon to dispense with the lectern. * The Caer. Ep. does not determine any special seat for the M.C. to occupy when he is not engaged. He may sit in any convenient place near the celebrant. Cfr. Le Vavasseur, i, p. 537. * If there are only two assistants they often sit on either side of the celebrant. See below, p. 203, n. 2. * Cfr. Le Vavasseur, i, p. 538. The Caer. Ep. (Lib. II, cap. vi., § 7) supposes this lectern at matins. l)e.gpet.8 2O I They bow and uncover (if they wear the biretta) at the verse Gloria Patri at the end of each psalm, at the holy Name, the name of Mary, of the Saint of the office or commemora- tion, the word Trinitas, or the three divine Persons, at the last verse (Doxology) of all hymns, at verse 2 (Sit momen Domini benedictum) of Psalm II 2 (Laudate pueri). As each antiphon is intoned all stand meanwhile.* All stand during the chapter, hymn and so the end of Vespers, except that they sit again while the antiphon of the Magnificat is sung before and after.” They kneel if the Preces ſeriales are said. They kneel during the anthem of the Blessed Virgin, at the end, except on Saturdays, Sundays, and during all Paschal time. They kneel during the first verse of the hymns Ave maris stella and Veni creator, during the verse Tantum ergo of the Pange lingua, if the Sanctissimum is present on the altar,” during the whole verse O crux ave spes unica in the hymn Vexilla regis." At the Magnificat, when they are incensed, they bow as at Mass (p. 27). § 3. VESPERS WITH ASSISTANTS It will be convenient first to describe what should be the normal ceremonies on Sunday, when clerks in copes assist the celebrant, then to add how the modifications should be made, when it is impossible to carry out the whole of this rite. In the sacristy the celebrant" vests in a surplice or rochet," and over it a cope of the colour of the day. On Sundays he * Caer. Ep., Lib. II, cap. iii., § 8. But the S.R.C., 12 iul. 1892, no. 3781, ad º allows the custom that only those on the side where it is intoned Stand. * If it is doubled (Caer. Ep., Lib. II, cap. iii., § Io). If it is not doubled, they sit only while it is sung at the end. * Certainly if the Sanctissimum is exposed (S.R.C., 14 November 1676, no. 1583, ad VII); if it is in the tabernacle the custom, either way, may be observed (S.R.C., 4 August 1663, no. 1280, ad II). * According to the rubric in the new psalter of 1911. * There are considerable differences in the details of Vespers as de- scribed by modern authors (Van der Stappen, De Herdt, Le Vavasseur, Wapelhorst, Baldeschi). There is much more variety of local custom here than at Mass. Martinucci, admitting this, claims that his statement of the ceremonies corresponds exactly with the rules of the Caer. Ep., which is the only authentic standard (3rd ed., I, ii, p. 14, n.). On com- paring his text I find that this is so. The account here given follows Martinucci and the Caer. Ep. I add in notes the local differences common in England. * See Preface, p. xviii. " If he have the right to wear a rochet. The S.R.C. formally forbids the use of a stole at Vespers (no. 2956, ad V), except in the one case when the Sanctissimum is exposed immediately before, and Benediction follows immediately after (19 September 1883, no. 3593, ad II 2O2 Evening $ervices should have two assistants who wear exactly the same dress." The first assistant vests the celebrant. They, and the cele- brant, wear the biretta. The procession is formed and goes to the church, all bowing first to the cross in the sacristy. The thurifer goes first with hands joined, not carrying the thurible; then the two acolytes holding their candles burning, the choir (if there is a liturgical choir), the M.C., the two cantors, lastly the celebrant between his assistants, who hold the ends of his cope. The acolytes come to the altar and stand on either side, the members of the choir go to their places, the cantors with them to places generally at the ends of the stalls nearest the people. The M.C. stands aside on the epistle side; the celebrant and assistants come before the altar. These three bow to the altar (or genuflect if the Sanctissimum is reserved there), the servers genuflect. The celebrant and assistants kneel on the lowest altar step and say the prayer Apert Domine silently. Meanwhile the acolytes set their candles on the lowest step on either side of the altar. They extinguish them,” then go, with the thurifer, to their places.” When the celebrant has finished the prayer, he rises, again bows or genuflects to the altar with the assistants; they bow to the choir on either side, first to the side opposite the place to which they will now go. They go to the sedile. The assistants stand here, facing each other, on the floor of the sanctuary; the M.C. is at his right. The Caerimoniale says that he sits and rests a moment.” Then he rises and says silently the Pater noster and Ave Maria. The M.C. lifts the right end of the celebrant’s cope; he makes the sign of the cross, singing Deus in adiutorium meum intende. The others make the sign of the cross with him.” The choir continues, answer- ing the verse. At the words Gloria Patri, etc., all bow towards the altar. While the verse Sicut erał is sung, the first assistant goes to genuflect to the altar, accompanied by the M.C.;" he comes before the celebrant, bows low, and pre-intones the first anti- phon to him. This means that he sings its first words, as far as the asterisk, in a low voice, before him. Then the celebrant * They are not to wear dalmatic and tunicle. * Martinucci says “where it is the custom " (I, ii, p. 16, § 12). Le Vavasseur (i, p. 548, § 35) says the candles are extinguished. * This is the plain direction of the Caer. Ep., Lib. II, cap. iii., § 2. In many churches, however, it is the custom that the acolytes do not now extinguish their candles, but come with them to stand before the cele- brant while he intones “Deus in adjutorium meum intende,” then go back to the altar and put out their candles. Though there is no justification for this in the Caer. Ep., it may perhaps be tolerated as a local custom. It agrees with the general practice that the acolytes hold their candles before the celebrant whenever he sings alone, and it adds some solemnity to the beginning of Vespers. * Caer. Ep., Lib. II, cap. iii., § 5: “sedet ibi paululum.” * S.R.C., no. 3156. * Caer. Æp., Lib. II, cap. iii., § 6. l)e.gperg 2O3 repeats the same words to the same notes; * the choir takes up the antiphon and continues, if it is a double. As soon as the celebrant has intoned the antiphon, the assistants bow to him, go before the altar, genuflect, and go to the bench or stools prepared for them in the middle of the choir.” As the antiphon is sung, or, if it is not a double, while the celebrant *H *H *H | G º, # AAA ÅÅÅ FIG. 27. VESPERS WITH Six AssISTANTs: DURING THE PSALMs º intones its first words the two cantors come out from their places in the choir, genuflect to the altar, stand in the middle * This curious ceremony of “pre-intoning" is obviously a remnant of the days when it was necessary. The cantor or assistant was the expert who showed the other man what to sing. It cannot be said to be beauti- ful. It is not an improvement to the music to hear one man almost hum a few notes to another who then repeats them louder; nor does it make sense of the words to repeat a phrase, meaningless of itself, twice over. It would seem more reasonable that those who are to intone should learn the notes at home before the service begins. However, the pre-intoning is formally prescribed in the Caer. Ep., Lib. II, cap. iii., §§ 6, 8. In small churches, where this rule cannot be obeyed, the dignity of the office gains considerably thereby. * In some churches the two assistants sit on either side of the celebrant. See Van der Stappen, i, p. 416. 2O4 Evening $5ervices (before the lectern, if there is one), and in due time intone the first psalm, singing the whole first verse. As soon as they begin all sit, the celebrant, assistants and members of the choir put on the biretta, the M.C. handing his to the celebrant with the solita oscula. The cantors, having sung the first verse, bow to that side of the choir which, by arrangement, should sing the second. They then go back to their places. The choir continues the psalm; all uncover and bow at the Gloria Patri; then, when the psalm is ended, sing the anti- phon. While the antiphon is sung at the end of the psalm the cantors again come to the middle, genuflect, and go to stand before the person of highest rank in the choir, to pre-intone the next antiphon to him. If there is no person of higher rank, they go to him whose place is nearest the altar, in the farthest row, on the gospel side. They pre-intone the anti- phon to him as before, singing its first words in a low voice. He repeats what they have sung, the choir continues. The cantors go back to their places, again genuflecting before the altar. The same process is repeated at the antiphon of each psalm; the cantors go next to the person of next highest rank, or to the one nearest the altar on the epistle side, then to the second on the gospel side, and so on. When they come before him who is to intone, and bow to him he rises, and all the choir with him," not the celebrant nor the assist- ants in copes. Towards the end of the fifth psalm the acolytes go to the altar and light their candles. It is better for one of them, the first, to do this. The assistants in copes rise with them; then they and the acolytes come before the celebrant. They all genuflect to the altar and bow to the celebrant when they come before him. The acolytes stand, one on either side, facing each other, the assistants on the ground facing each other. When the last antiphon is finished, the celebrant rises, and all the choir with him. He first hands his biretta to the M.C., who receives it, as always, with the solita oscula. Standing he sings the chapter; the choir answer Deo gratias. The first assistant then pre-intones the hymn to him, singing its first line not loud. The celebrant repeats this. Then the acolytes and assistants bow to him, and go before the altar. All genuflect, the assistants go back to their place, the acolytes set down their candles on the altar step, not ex- tinguishing them, and stand before them. The choir con- tinues the hymn. Towards the end of the hymn the thurifer goes to the sacristy and prepares the incense, comes out with the thurible and incense boat, genuflects to the altar, and waits standing in the sanctuary. While the last verse of the hymn is sung the cantors come to the middle, genuflect and * See p. 201, n. I. l)e.gpets 2O5 then, when the hymn is finished, sing the versicle of the office, the choir answering. They go back to their places, the first assistant comes to the celebrant, genuflecting to the altar and bowing to him, and pre-intones the antiphon of the Magnificat. The celebrant intones the same words, then, if the antiphon is doubled, sits and puts on his biretta. All sit with him; the choir continues the antiphon. The cantors come to the middle and sing the first verse of the Magnificat. As soon as they begin, the celebrant and all in choir rise, and make the sign of the cross." The celebrant goes to the altar, accompanied by the M.C. (if other altars are to be incensed, the M.C. brings the celebrant's biretta); they bow to the choir on either side, the assistants join them before the altar. The celebrant and assistants bow to the altar (or genuflect if the Sanctissimum is reserved there); the thurifer also comes up, he and the M.C. genuflect in any case. The assistants on either side of the celebrant hold the ends of his cope; between them he goes up to the altar, kisses it, turns to the epistle side, puts on and blesses incense. The first assistant holds the incense boat, and says Benediciſe Pater reverende, minis- tering the spoon, as the deacon at Mass. The second holds aside the right end of the cope. The celebrant blesses the in- cense with the usual form A6 illo benedicaris, etc. He incenses the altar as at Mass (p. 121), the assistants on either side holding up the cope. At the epistle corner he hands the thur- ible to the first assistant, who receives it with the solita oscula, and hands it to the thurifer. The celebrant comes to the middle before the altar, between the assistants, there bows, or genuflects with them and goes back to his seat, bowing to the choir first. The assistants remain in the middle of the sanctuary facing the celebrant, the first takes the thurible and incenses him with three double swings, bowing before and after. He gives the thurible back to the thurifer; both assist- ants go to their benches. The thurifer incenses the choir as at Mass (p. 118), then the assistants, giving two double swings to each, the acolytes, and lastly the people, as at Mass (p. 93). The singers must take care not to end the Magnificat too soon. For this reason, if the incensing takes long (and especially if other altars are incensed), the organ should play between the verses, or at the end of the last verse, before the Gloria Patri. The Gloria Patri of the Magnificat should not begin till the thurifer has incensed the people. While it is sung, unless he has already finished and has gone back to the sacristy, he will stand facing the altar and bowing, at the place where he has last incensed. Then he genuflects and goes to put away the thurible in the sacristy. He comes back to his place, and has * The sign of the cross is not prescribed in the Caer. Ep. The S.R.C. declares it a praiseworthy custom, observed at Rome (20 December 1864, no. 3127). 2O6 Evening $5ervices no further duty. After the verse Sicut erał has been sung, all sit during the antiphon at the end. Meanwhile the acolytes take up their candles and go to the altar, the assistants in copes also rise and go to the place just behind the acolytes. All genuflect, come to the celebrant and bow to him. The acolytes again stand one on either side as before, the assist- ants face each other. When the antiphon is ended the cele- brant uncovers, rises and all rise with him. He sings Dominus vobiscum, and the collect of the office. If there are commemora- tions, the cantors go to the middle (at the lectern). The choir sing the antiphon of each commemoration, the cantors the versicle, the celebrant the collect. Then the celebrant sings Dominus vobiscum, and the cantors Benedicamus Domino. While they sing this the acolytes bow to the celebrant, go to the altar, do not this time genuflect, but stand there on either side. When the choir has answered Deo gratias to the verse Benedicamus Domino, the celebrant in a lower voice says Fidelium animae, etc. He says silently the Lord's Prayer, then aloud, Dominus det nobis swam pacem. He says, in a low voice, the anthem of the Blessed Virgin for the season; the choir continues in the same way." The celebrant says the versicle and collect of that anthem, then Divinum auxilium maneat semper mobiscum. The choir answers Amen, and vespers are ended. Unless another service follows, all form in procession before the altar, make the usual reverence to it, and go out, as they -Caſſle. § 4. ON INCENSING OTHER ALTARS AT VESPERS If the Sanctissimum is exposed on the altar of the choir where vespers are sung, no other altar may be incensed, under any circumstances. Otherwise, if the Sanctissimum is reserved at another altar, this altar must be incensed first, before that of the choir. If it is the custom, other altars in the church may then be incensed also. If the Sanctissimum is not at the altar of the choir, this is incensed last. Candles (six, or at least two) should be lit on each, at least for the time when they are incensed. The celebrant puts on and blesses the incense once only, at the first altar incensed. The thurifer may add more incense himself, if this is necessary. * This is the rule of the Caer. Ep., Lib. II, cap. iii., § 15. It is, however, lawful to sing the anthem (Martinucci-Menghini, I., ii, p. 21, n. 1). The liturgical books say nothing about the celebrant, assistants and servers going to stand (or kneel) before the altar during the anthem of our Lady at the end. Clearly, they do not contemplate this, but suppose that all remain in their places. To go before the altar is, however, a common custom in many churches in England (and elsewhere also). Allowed by the bishops, it may be considered lawful. l)e.gperø 2O7 In going to incense other altars the celebrant may be ac- companied by some canons or members of the choir. In this case the M.C. must give them a sign in time, so that they come out from their places and form in the procession. In going to the other altars the thurifer leads; the acolytes follow the M.C., celebrant between the assistants, who hold the ends of his cope. The others follow him. The celebrant and assistants wear their birettas while going from one altar to the other. At each altar they make the usual reverences; the celebrant incenses it, as already described, in the case of the High Altar. When all have been incensed the procession comes back to the choir, all go to their places, and the cele- brant is incensed. § 5. VESPERS WITH MORE THAN TWO ASSISTANTS IN COPES THE Caerimoniale episcoporum orders that Vespers should be celebrated with two assistants, as described above, on Sun- days and feasts observed by the people; it then adds that on certain greater days there should be four or six assistants. The rule is that there be two assistants on ordinary Sun- days and on feasts of the second class in the week, with the exceptions noted in the Caerimoniale. On the following feasts six assistants are required: Christmas, Epiphany, Easter, Ascension Day, Whitsunday, Corpus Christi, St. Peter and St. Paul, the Assumption, All Saints, the patron of the church, patron of the city, dedication of the church. There should be four assistants in copes on the days fol- lowing Christmas, Easter, Whitsunday, on the Circumcision, Candlemas, Lady Day, Our Lady's Birthday, the feast of the Holy Trinity and St. John the Baptist. These are the days prescribed in the Caerimoniale." It is, however, a question whether the lists should not be modified in view of the new classification of feasts according to the constitution “Divino afflatu’” (1 Nov. 1911).” This rule supposes the power to carry it out. In churches where so many clerks in minor orders are not available the number must be reduced according to the capacity of the clergy. The changes in the ceremony when there are more than two assistants are these: When there are Fou R, the first two do all that has been described above, the other two take the part of cantors; so * Caer. Ep., Lib. II, cap. iii., §§ 16-17. * The doubt occurs because the S. C. Conc. has explained that nothing is to be changed as to the solemnity of Mass and Vespers. It is not clear whether this is a case in point. Cfr. Martinucci-Menghini, I, ii, p. 23, 11. I. 2O8 Evening $5ervices that in this case it would perhaps be simpler to say that the cantors wear copes. However, these cantors in copes come to stand before the celebrant with the others; they come to the altar when it is incensed and stay before its lowest step. The last of them incenses the choir instead of the thurifer; he is then incensed by the thurifer at his place; the thurifer incenses the people. If there are SIX assistants in copes, the first two perform all their office described above, as if there were but two, the sixth pre-intones to the choir and incenses its members. But however many there are, all stand before the celebrant and . . sº w w w " $) AAA * # ; : . a. First Position. b. Position after Bowing. FIG. 28. VESPERS WITH SIX ASSISTANTS: THE CHAPTER before the altar when it is incensed. When they stand before the celebrant at the chapter, and again when they stand before the altar while it is incensed, they first form in straight line and bow; then the others go to stand behind the first two, making lines, one behind the other, as at pro- cessions. This position is called “bini et bini.” All go with the celebrant to incense other altars, all wear the biretta. In the processions coming in, going out, and to other altars, the first two walk on either side of the celebrant holding the cope, the others go immediately before him. The benches or stools in the middle of the choir are prepared for the number of assistants; all sit here in line, half their number on either side. l)e.gperg 209 § 6. VESPERS WITHOUT CEREMONIES DURING the week, on ferias and lesser feasts, there are no assistants; the celebrant sits at the first place in the choir, he wears no cope; there are neither acolytes northurifer, the altar is not incensed. There are no ceremonies at all, except observance of the rules for the choir as to rising, bowing, and so on. There may be cantors or precentors. The office is sung straight through, as, for instance, compline. H H H. *H PH * || || E % - Fº FIG. 29. vespers witH SIX ASSISTANTS: INCENSING THE ALTAR After genuflecting the fifth and sixth Assistants go to stand behind the third and fourth § 7. BEFORE THE BLESSED SACRAMENT EXPOSED" If the Sanctissimum is exposed immediately before vespers, the celebrant comes to the church wearing a stole under the cope. If Benediction is to follow immediately after vespers he may wear this stole during vespers.” If another priest exposes the Sanctissimum he wears a stole only while so doing. - In the case in which the Sanctissimum is exposed immedi- ately before vespers, two torch-bearers at least will come out in the procession. They kneel before the altar. The thurifer carries the thurible with lighted charcoal. The acolytes take their candles to the credence table and kneel there, as at High Mass. * This case will occur especially on Corpus Christi and during the forty hours' adoration. * S.R.C., no. 3593, ad II. 2 IO Evening $ervices The Blessed Sacrament is exposed on the throne and in- censed as usual (pp. 247-248). Then, kneeling before the altar, the celebrant says the prayer Apert Domine. He genuflects on both knees' at the lowest altar step and goes to his seat. The acolytes leave their candles burning before the altar. The thurifer and torch-bearers go back to the sacristy. If the Sanctissimum is already exposed, the procession comes out without incense or torches. As soon as they are in sight of the throne of exposition all uncover. All make a prostration on both knees on the ground before the altar.” Vespers proceed as usual. But the acolytes leave their candles burning before the altar; all kisses and reverences to persons are omitted, even to a bishop if he be present. All should stand the whole time. If this is found too fatiguing, at least no one covers the head during any part of the service.” At the Magnificat the celebrant puts on incense and blesses it at the gospel side. Then he comes down to the second altar step and incenses the Sanctissimum with three double swings, bowing low before and after. He incenses the altar, but not the cross. He and others are incensed as usual; but no one should turn his back to the altar. No other altar may be in- censed.* § 8. VESPERS FOR THE DEAD VESPERs for the dead may be sung the evening before any day on which a Requiem Mass is allowed, under the same conditions. The altar is covered in black (or violet if the Sanctissimum is there reserved); the celebrant's cope is black. There are no assistants in copes and no use of incense. The antiphons are not pre-intoned by the celebrant or members of the choir. Two cantors intone the psalms. The antiphons are doubled; they should be sung straight through by the choir; in case of necessity the cantors may begin them. After the intonation of the first psalm all sit, and remain seated till the Magnificat. Then they rise and stand. The altar is not incensed. All sit again while the antiphon is repeated at the end of the Mag- nificat. Then they kneel and remain kneeling during the Pater noster and prayers that follow. The celebrant alone stands as he says Dominus vobiscum and the prayer. The acolytes do not come before the celebrant with candles; they have no office at vespers for the Dead.” * Against the general rule, p. 21. 2 Ib. * Caer. Ep., Lib. II, cap. xxxiii., § 33. * S.R.C., no. 2390, ad VI. * As far as the ceremonies are concerned, vespers of All Souls follow these same rules. l)e.gpets 2 I I § 9. VESPERS IN SMALL CHURCHES IN many churches it is not possible to provide a liturgical choir on either side of the altar, nor assistants in copes. In this case vespers should be celebrated with as much of the ceremonies of the Caerimoniale episcoporum as possible. Van der Stappen draws up the following form, corresponding, more or less, to that of a Missa cantata, when it is not pos- sible to celebrate High Mass." Van der Stappen supposes the presence of two acolytes and a thurifer only, with the celebrant. It should, however, gener- ally be possible to add to these a Master of Ceremonies, per- haps, in some cases, two cantors. In front of the sedile a lectern may stand; but this is not necessary. The celebrant may, and often does, hold his book in his own hand when he stands to read. The procession described by Van der Stappen consists of the two acolytes and celebrant. The thurifer may, however, go first, without the thurible, the M.C. before the celebrant, the cantors holding the ends of his cope. If there are no cantors the M.C. may go at his right and hold the cope there.” Before the altar, when the usual genuflection has been made (the celebrant bowing or genuflecting according to the rule), the acolytes put their candles on the step before the altar and extinguish them.” The M.C. will take the celebrant's biretta and go with him to the sedile. The celebrant intones the first versicle Deus zn adzutorium meum intende, the choir continues. The antiphons of each psalm are sung by the singers, wherever they may be. It will be convenient for one or two leaders to begin them, as far as the asterisk. If there are cantors with the celebrant they will sit on either side of the sanctuary, come together at the middle, genuflect, then stand to intone each psalm, genuflect again, and go back to their places. Otherwise the psalms, too, may be begun in the gallery, or wherever the singers are. It will be of advantage if they are begun by one or two competent leaders, then taken up by all. A good arrangement is that the special singers chant alternately with the whole congregation. The celebrant uncovers and bows at the verse Gloria Patri each time, also at the verse Sit momen Domine benedictum in the psalm Zaudate pueri, at the holy Name, the name of Mary and of the saint of the office or commemoration. * Van der Stappen, Sacra Ziturgia, i, pp. 411-415. * It does not look very well for one person on one side only to hold the end of the cope. This is, however, often done. The liturgical books always suppose two, one on either side. If two cannot be had, it is a question whether it would not be better to leave the cope unheld. * But see p. 202, n. 3. 2 I 2 Evening $5ervices Towards the end of the fifth psalm the first acolyte lights the candles; during the last antiphon the acolytes come to the middle, take their candles, genuflect together before the altar, come to the celebrant, bow to him, then stand one on either side, facing one another. The celebrant uncovers, gives his biretta to the M.C., who lays it on the sedile, then rises and standing at his place chants the chapter. The acolytes then bow to him, go to the altar, genuflect and set down their candles on the lowest altar step, one on either side, not extin- guishing them. They stand before the candles. At the first verses of the hymns Veni creator and Ave maris stella the celebrant, M.C., and servers in the sanctuary kneel. In this case the acolytes do not kneel, but stay standing on either side of the celebrant till the verse is ended. All kneel also during the verse Tantum ergo in the hymn Pange lingua, if the Sanctissimum is exposed, or if it be reserved in the tabernacle;" also during the verse O crux ave spes unica in the Vexilla regis. In these two cases, since the acolytes are before the altar, they kneel there. The cantors, or the cele- brant, sing the versicle after the hymn. The altar must be incensed when the celebrant wears the cope, even if there be no assistants in copes.” The thurifer goes out towards the end of the hymn and prepares the thurible. He comes back with it, genuflects and stands waiting, in the sanctuary towards the gospel side. If the antiphons are doubled the celebrant sits while the antiphon of the Magnificat is sung first. Then he rises and makes the sign of the cross (all in the sanctuary doing the same) as the first words of the canticle are sung. He goes to the altar, genuflects or bows (according to the usual rule), goes up and kisses the altar. The thurifer and M.C. join him here. He puts on and blesses incense as usual. While he incenses the altar the M.C. may hold the end of the cope on his right and the thurifer on his left. He hands the thurible to the M.C., genuflects in the middle, and goes to the sedile. The M.C. incenses him with three double swings, bowing before and after. The thurifer incenses the M.C. (who has gone to his place by the celebrant's side), the acolytes, and people. The M.C. and acolytes receive each one double swing; in incensing the people he bows, incenses with one double swing straight down the church, then with one swing to the gospel side, one to the epistle side, then again bows, turns round, genuflects to the altar, and goes out. He comes back without the thurible and takes his place in the sanctuary. When the Magnificat is finished, the celebrant sits and puts on his biretta. The acolytes again come to him and stand on either side as before; he sings Dominus vobiscum and the collect. If there are commemorations, the cantors may sing * See p. 20.1, n. 3. * S.R.C., no. 3844, ad II. l)e.gperg 213 the versicle for each, or the celebrant may do so himself. The cantors may sing the verse Benedicamus Domino (or the celebrant); the acolytes go back to the altar and set down their candles. The celebrant, still standing, says silently the Lord's Prayer, then in a low voice Dominus det mobis suam pacem and the Anthem of the Blessed Virgin," during which he kneels, except on Saturdays and Sundays and during all Eastertide. The celebrant then takes his biretta, goes to the altar, bows or genuflects, and all go out as they came in, unless Benediction or some other service follow immediately. * See p. 206, n. 1. CHAPTER xx PONTIFICAL VESPERS § 1. VESPERS IN THE PRESENCE OF A BISHOP AT THE THRONE HERE is a difference between vespers celebrated by a bishop and vespers celebrated by a priest when a bishop is present. The first case is when a bishop assists at ves- pers celebrated by a priest, himself using the throne." It is supposed in this case, first that the bishop is the Ordin- ary or other greater prelate, as described at p. 32, since these alone have, normally, the right to use a throne;” secondly, that the bishop will the next morning, in the same way, assist at High Mass. The church and altar are prepared as usual for vespers, except that no lectern is placed before the seat of the cele- brant. Further the throne is covered with a canopy and cloths of the colour of the office. A faldstool or kneeling-desk is pre- pared in the middle of the sanctuary, and another in the chapel of the Blessed Sacrament.” These are adorned as always in such cases (see p. 149, n. 2). Near the throne are the three stools for the assistant deacons and priest. Four or six candles stand at the entrance of the sanctuary, and are lighted. It is supposed in the liturgical books that the chapter is present, as when the Ordinary assists at High Mass (p. 151). The celebrant (supposed to be a canon) vests in the sacristy, wearing on this occasion an amice under his cope; “his assist- ants wear only surplice and cope. The servers are those for solemn Vespers. All go in procession to the sanctuary, say the prayer Aperz Domine before the altar, and go to their places to await the bishop. The celebrant goes to the sedile. His assistants in copes stand on either side of him, not facing him, lest they turn their back to the throne, but looking in the same direction as he does. Meanwhile the canons go to the door of the church to re- ceive the bishop. The bishop wears cappa magna and biretta. They offer him holy water, and he sprinkles them. He goes to the chapel of the Blessed Sacrament and there prays for a short time. He comes to the sanctuary and kneels again at the faldstool or kneeling-desk. Two canons in choir dress serve as his assistant deacons. They kneel on either side of him, rather behind the faldstool. * Martinucci-Menghini (3rd ed., 1914), Pars II, vol. i., cap. viii, art. iii (pp. 197-206); Le Vavasseur, Fonct. Pont., i, pp. 247-253. * But the Ordinary may allow the use of his throne to certain other bishops (see p. 163, n. 2). * The Sanctissimum should not be reserved at the High Altar during pontifical functions. * Martinucci, l.c., p. 198, §§ 10, 12. 2 I4. Tºontifical lºegſberg 2 IS As the bishop enters the sanctuary the celebrant and his assistants stand. He blesses them; according to the general rule the assistants kneel, the celebrant bows low. While the bishop kneels at the faldstool all in choir and sanctuary kneel too. The bishop rises, bows to the altar, blesses the celebrant and his assistants, and goes to the throne. Here he sits for a moment and puts on his biretta. All in choir sit at the same time, the assistant deacons on either side of the throne on the stools prepared for them. Then the bishop rises and all with him. He hands his biretta to the first assistant deacon, who receives it with the solita oscula; all say silently the Lord's Prayer and Ave Maria. Vespers then proceed as usual. The celebrant bows to the bishop, and intones Deus in adiutorium meum intende. All the pre-intonation of antiphons and so on is as usual (p. 203). The bishop takes no part in this. The first and second assistant in copes sit one on either side of the celebrant, the others (if there are others) at the bench in the middle of the sanctuary. In going to and fro in the sanctuary everyone genuflects to the altar, then to the bishop, except the celebrant and canons, who bow to him. As soon as the first psalm is intoned the canon who is to be A. P. comes to his place by the bishop. The chapter is not read by the celebrant, but by a member of the choir invited for that pur- pose by the M.C. He comes out, makes the usual reverence to altar and bishop and reads the chapter, at the place where the subdeacon at Mass reads the epistle. Meanwhile the bishop and all others uncover and stand. During the an- tiphon before the Magnificat the thurifer brings the thurible to the throne, genuflecting as usual first to the altar then to the bishop, then kneeling. The bishop puts on and blesses the incense, the A. P. holds the boat. The celebrant with all the assistants in copes goes to the altar, making the usual reverence to the bishop on the way. The thurifer brings him the incense here; he incenses the altar as usual, first kiss- ing it as soon as he comes up to it. He is then incensed by the first assistant in cope, while he stands, not at the sedile but at the epistle corner of the altar. The thurifer takes the thurible to the A.P., who incenses the bishop with three double swings. All proceeds as usual to the versicle Benedicamus Domino. The verse Fidelium animae is not sung. The chap- lains with book and hand-candle come to the throne, the bishop wearing his biretta gives his blessing in the episcopal form, singing first the verses Sit momen Domini, etc. If he is an archbishop, his cross is held before him and he is un- covered. The faldstool is brought again to the middle. The bishop goes to it and prays there for a little time, all in choir kneeling too, except the celebrant and his assistants, who stand and bow. The bishop, accompanied by canons, goes 216 Evening $5erviceg to the chapel of the Blessed Sacrament and then leaves the church. As soon as he has left the sanctuary, the celebrant and the rest go to the sacristy. The anthem of the Blessed Virgin is not said. - § 2. VESPERS IN PRESENCE OF A BISHOP WHO IS |NOT THE ORDINARY ExCEPT in the case of the Ordinary or a greater prelate, there is no special ceremony when a bishop assists at vespers. A bishop other than the Ordinary, dressed in rochet and mantel- lettum, has the first place in choir. He is treated as the person of greatest dignity, incensed first, and so on. § 3. VESPERS BY THE ORDINARY, WHO WILL SING MASS THE NEXT DAY THIS is the case of greatest solemnity.” It is supposed that the whole celebration of a feast is one thing, beginning at the first vespers the evening before. If then the bishop of the diocese, or other greater prelate, intends to celebrate all the feast himself, there are special ceremonies at the first vespers. There is another rite, slightly modified, if the bishop celebrates vespers on other occasions, not as the first part of a solemnity to be continued by his High Mass the next morning.” This will be described below (§ 4, p. 225). The Caerimoniale episcoporum says: “If the bishop will solemnly celebrate Mass the following day, vespers are carried out with more solemnity than if he were not to do so.” “ There follows a list of feasts on which day this con- nected celebration of vespers and Mass should especially be carried out." But the bishop may use the same solemnity at the second vespers, if he has sung the High Mass in the morning, at least on certain greatest days of all.” The things to prepare beforehand are much the same as those for Pontifical High Mass at the throne, except that the secretarium is not needed, and the vestments are different. It is supposed that the Sanctissimum is not reserved at the time on the high altar. In the chapel of the Blessed Sacrament the frontal and * Caer. Ep., Lib. II, cap. i ; Martinucci-Menghini, II, i, pp. 65-81 ; Le Vavasseur, Fonct. Pont., i, pp. 176-187. * Namely in the same church and at the same altar. * Caer. Ep., Lib. II, cap. i., § 2. * Christmas, Epiphany (not Easter, because its first vespers are part of the morning service on Holy Saturday), Ascension, Pentecost, SS. Peter and Paul, Assumption, All Saints, Dedication, and Patron of the church, Patron of the city (ib.). * Easter, Christmas, Patron of the church or city. Dontifical ll)e.gperg 217 tabernacle veil are of the colour of the office; before its altar a kneeling-desk or faldstool is prepared, arranged as for Pontifical High Mass (p. 163), six candles on the altar are lit, at least for the occasions when the bishop comes here, before and after the ceremony. The High Altar has a frontal of the colour of the office, and six (not seven) candles are lit on it. The bishop's vestments are laid out on the altar. They may lie on a veil spread over the altar cloth." The vestments in order are: a cope and stole of the colour of the office, the pectoral cross,” girdle, alb, amice, and near by the bishop's morse (formale) on a plate. All are covered with a veil of the colour of the office. The precious mitre stands on the gospel side, the golden mitre on the epistle side. The crozier stands near the altar; if the prelate is an archbishop his cross is placed finally on a stand near the crozier. The veils for the mitre-bearer and crozier-bearer are on the altar near the precious mitre. On the credence table are placed the acolytes’ candles, the scotula, a vesper book (Antiphonarium) for the bishop's use, which is covered with silk of the liturgical colour, the Canon pontificalis, if it will be needed for the bless- ing, another antiphonary or Directorium chori for the sub- deacon who pre-intones the antiphons, the thurible and incense boat.” In middle of the sanctuary a faldstool stands with cushions, as for Mass (p. 163). The throne is covered with hangings of the liturgical colour; if the bishop will kneel at the throne * there must be a cushion there for him to kneel on. On either side of the throne is a stool, of plain wood, for the assistant deacons, on the bishop's right a third stool for the Assistant priest. On the opposite side of the sanctuary is a stool for the subdeacon who will pre-intone and sing the chapter (p. 218). On the canons’ stalls their vestments are laid; namely, copes for the dignitaries, chasubles for the canon priests, dalmatics for the deacons, tunicles for the subdeacons. Near at hand are two dalmatics for the deacons at the throne, and a cope for the A. P. On each vestment an amice is laid. At the entrance of the choir are large candles burning, either four, six or eight, according to the feast. In the sacristy are prepared four copes, less adorned than the others, for the chaplains who will bear the mitre, crozier, book and hand-candle. * It is best to remove the usual covering over the altar cloths before vespers begin (see p. 222, n. 1). * Martinucci-Menghini, II, i, p. 66, § 5. But generally the bishop will use over the alb the same pectoral cross that he wears over the cappa on arriving. In this case it is taken off before he vests and put on again after the alb. -- * Unless (as is more convenient) these are in the sacristy. * In the case of verses in certain hymns (see p. 201). 218 Evening $ervices If the prelate is an archbishop, the amice, alb, girdle and tunicle for the subdeacon who will bear his cross are laid out in the sacristy, or behind the choir. The persons who assist at this ceremony are (besides the bishop himself) the chapter, arranged in orders as dignitaries, priests, deacons and subdeacons, two assistant deacons at the throne, who on this occasion wear dalmatics, an assistant priest, who should be the canon first in rank; he wears a cope. Further, the four chaplains or servers who carry the mitre, crozier, book and candle; they may wear copes. A canon subdeacon who will pre-intone. It is supposed that this is the subdeacon of the Mass on the following day. There are two masters of ceremonies, two acolytes, a thurifer, two cantors and other servers to bring the vestments to the throne. There are no other assistants in copes (pluvialistae). Before going through the ceremony in detail it may be use- ful to note in general the office of each assistant and server. The function of the A.P. is to hold the book whenever the bishop sings from it, to offer the incense boat and spoon, incense the bishop, and present or remove the ring. He in- tones the third antiphon. The assistant deacons vest and unvest the bishop; the first puts on the bishop's mitre, the second takes it off. They walk on either side of the bishop, holding the ends of his cope, when he incenses the altar, and every time he goes from one place to another; they hold back the cope when he blesses, puts on incense, or performs any other action at which it would otherwise be inconvenient. When they are not occupied these three have their places. on the stools by the throne. The subdeacon pre-intones the antiphons and reads the chapter. He should be one of the canons of that order, vested in tunicle. However, the Caerimoniale episcoporum does not require absolutely that this function be performed by the subdeacon of the Mass on the following day. It says, “the subdeacon, or other person, according to the custom of the church,” from which it appears that he may be another canon or dignitary. The first M.C. stands near the throne at the bishop's left, and sees that all is done rightly; the second accompanies the subdeacon at the pre-intoning, and stands by his stool, at his right, when he sits there opposite the bishop. The four servers of the mitre, crozier, book and hand- candle have much the same functions as at Pontifical High Mass. The book-bearer will bring the Antiphonary to the throne when it is wanted, and hand it to the A. P. Afterwards. he takes it away and holds it till it is wanted again, or he * Caer. Ep., Lib. II, cap. i., § 7. |Sontifical ll)e.g.pers 219. puts it on the credence table, if there is a long interval. The bearer of the candle attends and holds it by the bishop, at his left, when he sings or reads. The bearers of mitre and crozier come to the throne and hand these when they are wanted. These four sit on the bottom step of the throne, without their burdens, while the psalms are sung. The acolytes and thurifer have the same office as always at vespers, with the changes that follow from the special cere- monies of a pontifical office. The acolytes stand on either side of the throne before the bishop at the collect and com- memorations only. They do not put their candles on the altar step nor extinguish them. The candles are left alight on the credence table when they are not in use. While the psalms are sung they, and all other servers, sit on the altar steps at the epistle side. The bishop wears the golden mitre only while he sits dur- ing the five psalms. At all other times the precious mitre is used. Once for all—every time that anyone goes from one part of the choir or sanctuary to another, he genuflects first to the altar, then to the bishop. Everyone who comes up to the throne for any purpose genuflects to the bishop, at the foot of its steps, before going up. The exception is that canons bow, instead of genuflecting, to the bishop. The assistant deacons and priest are canons, according to the Caerimoniale episcoporum. The bishop (in rochet and cappa) is received at the door of the church by the canons in their robes (not vestments). He takes holy water here and sprinkles those around, comes to the chapel of the Blessed Sacrament and says a prayer, then to the faldstool in the middle of the choir, all as in the secre- tarium before his Mass (p. 168). While the bishop is received by the canons the four servers of book, hand-candle, mitre and crozier put on their surplices and copes in the sacristy; so does the subdeacon who will carry the archbishop's cross, if there is one. These then come and wait at the credence table. While the bishop prays at the faldstool in the sanctuary, the canons go to their stalls and put on the vestments, each according to his order. The assistant deacons and priests also vest at the stalls, then go to wait by the throne. The assistant priest at first waits at the stall nearest to the throne on that side. The M.C. frees the bishop's cappa from the faldstool;" he bows to the altar, goes to the throne and sits there, blessing the choir as he passes. The faldstool is then put aside till it is wanted again at the end. The precious mitre and crozier are taken by their bearers, * Namely, while the bishop kneels before the faldstool his cappa is spread over it (p. 168, n. 2). 22O Evening $ervices with the veils. They come and stand by the throne. The bishop takes off his biretta, handing it to the first assistant deacon, and stands. The deacons take off his pectoral cross and cappa. They hand the cappa to the servant, who lays it aside, and also loosens the train of the bishop's cassock. The A.P. at vespers removes the bishop's ring. The servers bring each vestment to the deacons. They put on the amice, alb, girdle, pectoral cross (handed, first, to kiss by the first deacon), stole, cope, formale. The bishop sits and the first deacon puts on the precious mitre." The bishop then sits and rests a little.” The A.P. now goes to his stool by the throne. The second assistant deacon takes off the mitre, hands it to the bearer, who carries it to the altar, here changes it for the golden mitre, and comes back to the throne. During all this time, since the bishop entered the church, the organ is played. The bishop rises, and the organ is silent. He says silently Pater moszer and Ave Maria. The A.P. takes the Antiphonary from its bearer, the candle-bearer is at hand, the bishop intones Deus in adiutorium meum intende, all making the sign of the cross. While the choir answers this, the subdeacon who is to pre-intone comes from his stall, ac- companied by the second M.C., who hands him an Antiphonary or Directorium chori, and goes to the middle of the sanc- tuary. He comes to the bishop with the usual reverences and pre-intones to him the first antiphon, singing its text, as far as the asterisk, in a low voice. The A. P. holds the book and the bishop intones this antiphon. The subdeacon and second M.C. now go to their place opposite the bishop. He sits, the first deacon puts on the golden mitre. He remains seated during the five psalms. All sit in their places after the bishop. The cantors come to the middle and intone the first psalm, singing its first verse. They then bow to that side of the choir which will sing the second verse. Vespers proceed as usual. The subdeacon pre-intones the antiphons. The first is pre- intoned to the bishop, as already said, the second to the first assistant deacon, the third to the assistant priest, fourth to the first canon in choir, fifth to the second assistant deacon. When one of the assistants intones an antiphon the others rise with him: when the canon in choir does so the members of the choir rise.” At the verse Gloria Patri the bishop bows, wearing the mitre; all others uncover and bow. The same rule applies to the verse Sit momen Domini bemedictum in the psalm Laudate pueri. During the last antiphon, after the fifth psalm, the bearers of book, candle, mitre and crozier rise and genuflect to the bishop. Those of the book and candle * The bishop does not wash his hands at vespers. * Caer. Ep., Lib. II, cap. i., § 5. * All the choir, according to Caer. Ep., Lib. II, cap. i., § Io. But see p. 201, n. I. Yontifical l)e.gpets 22 I ** go to fetch these from the credence table; the mitre-bearer brings the precious mitre from the altar, the crozier-bearer stands by the crozier. The servers who sat on the altar steps also rise and go to the credence table. The bishop rises, and Hº *H *H *H *H sºlº ct2, - CtH FIG. 30. PONTIFICAL VESPERS AT THE THRONE: PRE-INTONING THE FIRST ANTIPHON all with him. He stands wearing the mitre, the others un- cover before standing. The subdeacon, at the place where the epistle is read, chants the chapter; the second M.C. stands at his side and hands him the book. Then the bishop sits. The subdeacon comes to him and pre- 222 Evening $5ervices intones the hymn. The second assistant deacon takes off the mitre. The bishop rises; the A.P. holds the book, he intones, that is, sings the first line of the hymn. At the first verse of the hymns Veni creator and Ave maris stella he kneels, after he has sung the first line. For this a cushion is placed before the throne, and the first deacon takes off the skull-cap. The mitre-bearer takes the golden mitre to the altar and brings back the precious mitre. If the covering of the altar cloth has been over the altar till now, the acolytes go to uncover it,' |H. H # * * | H ; #s FIG. 31. PontiFICAL VESPERS AT THE THRONE: To INCENSE THE ALTAR and they replace it after the incensing. During the doxology verse of the hymn all bow to the altar. The cantors come out and sing the versicle. The subdeacon pre-intones the antiphon of the Magnificat to the bishop. The bishop intones it, then sits and is covered with the precious mitre. Meanwhile the thurifer has come with the thurible and the crozier-bearer with the crozier; they stand near. Sitting, the bishop puts on and blesses incense, the A.P. assisting, the thurifer kneeling. The cantors intone the Magnificat. At * This is supposed by the Caer. Ep., Lib. II, cap. i., § 13. It is the silk veil that covered the vestments at the beginning. Sontifical lbegpets as 3 once the bishop rises and makes the sign of the cross (all do so too); he takes the crozier from its bearer (solita oscula) and goes to the altar. He is preceded by the A. P., the assist- ant deacons go on either side holding the ends of his cope; the train-bearer follows holding the train, lastly, the bearers of mitre, crozier, book and candle. The first M.C. goes by the A.P. and signs to the choir to kneel. As the bishop passes he blesses the clergy. Before the altar the mitre and crozier are given to their bearers, who stay there. The bishop and H H 3. * * |E|, H Te § His # FIG. 32. PontiFICAL VESPERS AT THE THRONE: THE COLLECT assistants bow low to the altar, they go up to it; he takes the thurible from the A. P. and incenses the altar in the usual way (p. 121). The assistant deacons hold the cope on either side, the A. P. goes to stand at the epistle end, on the ground. Then the bishop gives the thurible back to the A.P., again takes mitre and crozier, and goes back to the throne, blessing the clergy as before. At the throne he is incensed by the A.P., having first given up the crozier, not the mitre. The assistant deacons hold the cope. The bishop blesses the A.P. and sits. The second deacon takes off his mitre; he rises, takes the crozier, and so stands, holding it with both hands, as at the gospel of Mass, while the rest of the Magnificat is sung. The subdeacon has come to the side of the A. P. He now takes 224 Evening $5ervices the thurible and incenses the assistant priest and deacons at their place by the throne, bowing and making two double swings to each. He then incenses the canons, each in order, bowing to each separately before and after. He hands the thurible to the thurifer, who incenses him, the rest of the choir and the people. The singers should not begin the Gloria Patri till this is ended. The organ may be played between the verses of the Magnificat, or at the end of the verse Sicut locutus est, etc. While the antiphon is sung after the canticle the bishop hands the crozier to its bearer, and sits wearing the mitre. All sit with him. The acolytes now bring their candles to the throne; the A. P. takes the Antiphonary from its bearer. The second deacon takes off the mitre. The bishop rises, turns towards the altar, sings Dominus vobiscum and the collect, while the A. P. holds the book and the candle-bearer the candle. If there are commemorations, the A.P. hands the book to its bearer till the time comes for the bishop to sing each collect. The cantors in the middle sing the versicles. Then they sing Benedicamus Domino. The acolytes go back to the credence table. The pontifical blessing follows. The bishop sits and is covered with the precious mitre. The book-bearer brings the Canon episcopalis (or the Antiphonary, if it contains the form) to the A.P.; the crozier-bearer is at hand. The A.P. holds the book before the bishop; he rises and the assistant deacons hold the ends of his cope. He sings the verses Sit momen Zominz, etc., then lifts his hands and eyes, joins the hands, takes the crozier in his left and makes the sign of the cross thrice over the people, singing the form Benedictio Dei omnipotentis, etc.” All kneel, except the canons in their places, the assistant deacons and priest. If he is an archbishop, the subdeacon of the cross brings this and holds it, kneeling before him, so that the figure of our Lord is turned towards the archbishop. The archbishop does not wear the mitre when blessing. The verse Fidelium animae and the anthem of the Blessed Virgin are not said. After the blessing the bishop unvests at the throne, assisted by the deacons. Servers take each vest- ment and put it back on the altar, as at the beginning. The A. P. goes back to his place in choir. The canons unvest and put on their robes again. Meanwhile the organ is played. The four bearers of mitre, crozier, book and candle go to the sacristy and there take off their copes. The faldstool is brought back to the middle of the sanctuary. The cappa is put on the bishop. He goes to the faldstool and says a prayer there. Meanwhile the assistant deacons take off their dal- * If the bishop cannot well be seen at the throne, he may go to the altar to give the blessing (Caer. Ep., Lib. II, cap. i., § 18). |\ontifical l)e.gpers 225 matics at the stalls. The bishop goes to the chapel of the Blessed Sacrament, kneels there, then leaves the church ac- companied by the canons. § 4. when THE BISHOP DOES NOT SING MASS THE NEXT DAY IN this case the following changes are made in the ceremony: * The assistant priest and deacons wear their usual choir dress. Only four or six canons in choir will wear copes, the others have choir dress. The antiphons are not pre-intoned by a subdeacon, but by a canon or other person, according to the custom of the church. The first is pre-intoned to the bishop and intoned by him, the others to canons in order of dignity. The chapter is read by one of the cantors, at his place in choir, or at the usual place, according to custom. The A.P. does not hold the book, but its bearer does so. All the rest is as above. § 5. PONTIFICAL VESPERS AT THE FALDSTOOL As in the case of Mass, a bishop who is not the ordinary of the diocese, that is, an auxiliary or stranger bishop, does not use the throne.” If he celebrates vespers, he does so at a faldstool in the middle of the sanctuary, and the whole cere- mony is considerably modified.” The preparations to be made in this case are the following: The altar is arranged as for vespers at the throne. It has a frontal of the colour of the office; the Sanctissimum should not be reserved here. On the altar the bishop's vestments are laid out in the middle, namely, the cope, stole, pectoral cross," girdle, alb, amice. These are covered with a veil of the liturgical colour. The precious mitre stands on the gospel side, the golden mitre on the epistle side. The six candles are lit. On the credence table the acolytes' candles stand, burning, also the Scotula, an Antiphonary, which should be covered with silk of the liturgical colour, and the Canon pontificalis for the blessing at the end. In the sanctuary, before the altar, there is a cushion, on which the bishop will kneel before vespers begin; this should ... be violet. On the epistle side of the sanctuary the faldstool is * Caer. Ep., Lib. II, cap. ii; Martinucci, II, i, pp. 134-145; Le Vavas- seur, Fonct. Pont., i, pp. 188-189. * But see p. 163, n. 2. * Martinucci-Menghini, II, ii, pp. 547-565; Le Vavasseur, Fonct. Pont., i, Prº-ºº: Unless the same cross will be used that the bishop wears on arriving. Q 226 Evening $ervices placed. It should be covered with the colour of the office," and may stand on a low platform. At the end of the choir nearest the altar * are two benches covered with green for the assistants in copes, one on either side, so that they sit facing the altar; or they may have two rows of stools. There must be benches or seats for the other servers, either on each side after the manner of choir stalls, or in some other convenient place. In the sacristy the copes for the assistants are laid out; a chair is prepared in the middle, on which the bishop will sit on arriving. The following persons assist at the ceremony, besides the bishop himself. There are always two assistants in copes, who attend the bishop, one on either side, as do the deacons when vespers are sung at the throne. Besides these there may be two or four others, according to the feast.” If there are two others these act as cantors; if there are four others, the last two are the cantors. The other two have no special function, except to accompany these on the occasions to be noted. There is no assistant priest. If there are only two assistants in copes, the cantors will wear the surplice. There are, further, two masters of cere- monies, two acolytes, a thurifer, three servers who bear the book, hand-candle, and mitre," a train-bearer and, if possible, other servers, who assist at the vesting of the bishop. All the copes are of the colour of the office. Those who wear copes also have the biretta. It may be that the bishop vests in the sacristy. In this case his vestments are laid out there, and he comes into the church between the first two assistants, wearing the precious mitre, at the end of the procession, the train-bearer holding his train behind. In this case the golden mitre alone stands on the altar. The acolytes’ candles are prepared in the sacristy; they come at the head of the procession, following the thurifer. The bishop is uncovered before the altar, kneels there to say the prayer Apert Domine, then goes to the faldstool. If he vest at the faldstool, the following order is observed: The assistants put on their surplices and copes in the sacristy; all the others vest in surplice. The bishop comes to the sacristy, bows to the cross there and sits on the chair pre- pared, till the procession is ready. He wears rochet and man- tellettum. When the assistants are vested they come before the bishop, form in a straight line and bow to him. The first and second stand at his side, right and left. The procession comes to the sanctuary, first the thurifer, with hands joined, then the acolytes, also with joined hands, the choir, the first * For the arrangement of the faldstool see above, p. 184. * These benches are sometimes some distance back. Separate stools are more convenient (see fig. 2, p. 5). * See p. 207. * There is no crozier. Dontifical lºegpets 227 M.C., assistants in copes, if there are more than two, the bishop between the first and second assistants.” Then follow the three bearers of book, hand-candle and mitre. The second M.C. walks at the side of, or before, the first as- sistant. Before leaving the sacristy all bow to the cross there. At the door all take holy water, uncovering at the time; the first assistant offers it to the bishop. In the sanctuary all take off the biretta again, the assistants form one line, with the bishop in the middle. Before the altar the bishop bows,” all the rest genuflect. The bishop kneels on the cushion prepared, and says the prayer Aper: Domine; the assistants kneel on either side, on the ground. They rise, bow or genuflect, as before, bow to the choir, first to the gospel side, and go to the faldstool. The bishop sits covered, facing the people; the assistants stand before him and bow. The first two go at his sides, facing the people, the others to the bench near the entrance of the sanctuary. Meanwhile the cushion is taken away from before the altar and put behind the faldstool. The M.C. takes the assistants’ birettas. The bishop uncovers and hands his to the first assistant, who re- ceives it with the solita oscula, and gives it to the first M.C. The birettas are put aside, on the credence table or other convenient place. The bishop takes off his mantellettum, helped by the first assistant, and the pectoral cross. Now the first assistant vests the bishop in amice, alb, girdle, pectoral cross, stole and cope, the other helping. Each vestment is brought from the altar, where the second M.C. hands them to servers. The mitre-bearer receives the veil, through which he holds it, and the precious mitre. The first assistant puts the mitre on the bishop. The assistants bow to him, and now stand so that the first is on his right, the second on his left. The other assistants (if there are others) come to the bishop, genuflecting first to the altar; they stand in line before the faldstool and bow, then form in two lines before him as at a procession. The bearers of book and candle must now be at hand. The first assistant* takes off the bishop’s mitre and gives it to its bearer. The bearer takes it to the altar and changes it for the golden one. The bishop turns to the altar (by the left) and says silently the Pater noster and Ave Maria. As soon as he stands, all in choir uncover and stand too. The first two assistants are at the bishop's side, the others behind him (he has turned his back to them). The bishop makes the sign of * Menghini thinks it unsuitable that the bishop in mantellettum should come in procession with assistants in copes. He notes that at Rome the assistants and acolytes come first to the sanctuary and await the bishop there (Martinucci, II, ii, p. 548, n. 1). * If the Sanctissimum is there reserved he genuflects. * From Martinucci it appears that, in this ceremony, the first assistant, not the second, always puts on and takes off the mitre. 228 Evening $ervices the cross as he sings Deus in adiutorium meum intende; the assistants holding the ends of the cope. The candle and book are held before him by their bearers, on the other side of the faldstool. When the choir has ended the response to this, the first cantor comes to the bishop, bows, and pre-intones the antiphon of the first psalm." The bishop then intones it; the cantor bows again, and goes to join the other cantor in the middle of the choir. The first two assistants alone stay by the bishop; the others go to their seats near the end of the choir. The cantors stand in the middle and intone the first psalm. If they are in copes they then go to the same bench as the other assistants; if not, they take their place in the choir stalls at the end near the people, so that they can easily HH ºf *H H. *H FIG. 33. PontiFICAL VESPERS AT THE FALDSTool: “DEvs IN ADIVTORIVM. " J * E come forward each time to intone the psalms. The bearers of book and candle retire, and put these on the credence table. As soon as the psalm is intoned the bishop turns towards the people by the right side and sits on the faldstool; the first assistant puts on the golden mitre. The first two assistants should now sit on the altar steps, in the middle, with their back to the altar. The first sits nearer the bishop. If it is the custom (and particularly if the Sanctissimum is reserved on the altar) they may go to the bench instead. They and all who wear the biretta sit and cover themselves. At the Gloria Fatri all, except the bishop, uncover and bow; he bows wear- ing the mitre. The cantors go to each member of the choir, * The bishop is standing facing the altar across the faldstool. The cantor comes before him, on the other side of the faldstool, a little to his left, and faces him. |Sontifical Uesperg 229 in order of rank, and the first pre-intones to him the next antiphon, which he then intones. The cantors intone the first verse of each psalm. In going to and fro they genuflect each time before the altar and bow to the bishop. At the end of the fifth psalm all the assistants in copes come to the bishop (genu- flecting to the altar), bow to him, and stand before him in line, except the first two at his sides. The bishop rises and FIG. 34. PONTIFICAL VESPERS AT THE FALDSTOOL: DURING THE PSALMS all in choir rise with him. He turns to the altar, still wearing the mitre. The first cantor reads the chapter, at his place, now behind the bishop. The bishop sits and the first assistant takes off the mitre. The mitre-bearer takes this to the cred- ence and exchanges it for the precious mitre. The golden mitre will not again be used. The bishop stands, turns to the altar, and the first cantor pre-intones to him the first line of the hymn. The book and candle are held by their bearers 23O Evening $5ervices before him. He intones the first line. While the hymn is sung the bishop stands towards the altar, the first two assistants are at his sides, the others go to stand before their benches. If a verse occurs at which all kneel (see p. 201) a cushion is placed for the bishop to kneel on, before the faldstool; the first assistant removes his skull-cap and replaces it after- wards. During the hymn the thurifer prepares the incense, comes back with it and waits in the sanctuary. After the hymn the cantors sing the versicle in the middle of the choir. They then go to the bishop, bow, the first pre-intones the antiphon of the Magnificat, which he intones, still standing towards the altar. He sits while the antiphon is continued by the choir; the first assistant puts on the precious mitre. The other assistants go to their place, except the cantors, who intone the first verse of the Magnificat in the middle. While the antiphon is sung all sit." Before the Magnificat is begun the thurifer comes to the bishop, bows, and stands before him. Sitting, the bishop puts on and blesses the incense, while the first assistant holds the boat, asks the blessing, and hands him the spoon, with the solita oscula. Meanwhile the acolytes take their candles from the credence table and go to stand before the altar, bowing to the bishop as they pass. If the first altar to be incensed is not the High Altar the acolytes stand near the entrance of the sanctuary. As soon as the cantors begin the Magnificat the bishop rises and makes the sign of the cross. All in choir do so with him. The cantors, when they have intoned, genuflect and go to their place. The bishop comes to the altar between the first assistants. The others join the first two on either side, making one long line with them and the bishop, then form, two and two, as in processions. If the Sanctissimum is reserved at the High Altar this alone is incensed. The bishop’s mitre is taken off, he genuflects with all the others, goes up, kisses the altar, takes the thurible from the first assistant and incenses it as usual. But if, as . should be, the Sanctissimum is reserved at another altar, that altar is incensed first. In this case the bishop bows to the High Altar, the others genuflecting; all then go in procession to the altar of the Blessed Sacrament. If it is the custom, some of the principal members of the choir may accompany this procession. The thurifer goes first with the incense, then the acolytes, first M.C., assistants in copes, except the first two, the bishop between the first assistants, train-bearer with the mitre-bearer at his right, the members of the choir who accompany the bishop. The bishop wears the mitre, those in vestments wear the biretta on leaving. At the altar of the Blessed Sacrament six candles burn, at * Martinucci, II, ii, p. 557, § 63. This supposes, of course, that the antiphon is doubled. Dontifical begperg 23.I least for this time of incensing; the altar is uncovered. On arriving before the altar all take off the biretta. The acolytes stand right and left, the assistants part on either side to allow the bishop, with the first two, to come before the altar. The first of these takes off the mitre and skull-cap. The bishop genuflects, goes up to the altar between the assistants, kisses it, then incenses it as at Mass. The procession is formed again; all genuflect, the mitre is put on the bishop, and the procession returns to the High Altar. On the way the biretta is worn. If other altars are to be incensed this is done, in the same way, before they come back to the High Altar. The bishop always incenses without the mitre. While the altar of the Blessed Sacrament is incensed he and his assistants say the Magnificat in a low voice. When they come back to the High Altar the acolytes go to put their candles on the credence table.” The bishop kisses and incenses the altar as before. He gives the thurible to the first assistant, who hands it to the thurifer. At the epistle corner the mitre is put on the bishop. He comes with the assistants to the middle, bows to the altar, to the choir on either side, and goes to the faldstool. He stands here looking across the sanctuary, the right shoulder towards the altar. All the assistants stand before him facing him; the first takes the thurible and incenses him with three double incensings. The thurifer holds back the right end of this assistant’s cope meanwhile. The bishop then sits, the first two assistants come to his sides, the first takes off his mitre; he stands, again facing the altar; they hold the ends of his cope. The other assistants return to their bench, except the first cantor, who now incenses the assistants by the bishop, then the others, with two swings for each, bowing before and after. He gives the thurible to the thurifer, who incenses him, the servers at the credence table and the people. The choir must take care that they do not come to the Gloria Patri verse of the Magnificat till the incensing is finished. The organ may be played between the verses, or after the verse Sicut locutus est ad patres nostros. As soon as the verse Sicut erat in principio is finished the bishop sits and is covered with the mitre. All in choir sit with him. But the first two assistants stand, one on either side of the faldstool. Towards the end of the antiphon after the Magnificat the other assistants rise, come to the middle, genuflect, then go to stand in line before the bishop. The acolytes, at the same time, take their candles from the credence table and come to stand before the faldstool, on the side of the altar. The bearers of book and candle also come to the bishop. Then the first assistant takes off the mitre, the bishop rises and faces the altar. * Martinucci, l.c., p. 560, § 82. 232 Evening $ervices The first assistants should now change places behind the bishop, so that the first is on his right. The others are in two lines behind him. The book-bearer holds the Antiphonary before him; the other holds the candle at his left. Both are on the other side of the faldstool, between the acolytes. The bishop, standing and facing the altar, with joined hands, sings Dominus vobiscum and the collect. If there are commemora- tions the choir sings the antiphon of each; meanwhile the two cantors go to the middle, genuflect, and standing there sing each versicle." The bishop then sings the collect. When the commemorations are finished he again sings Dominus vobiscum; the cantors in the middle sing Benedicamus Domino. The acolytes go back to the credence table and put down H H * * * FIG. 35. PONTIFICAL VESPERS AT THE FALDSTool: THE collect their candles; the bearers of book and candle go with them. A server takes the Canon episcopalis and puts it in the middle of the altar, with the scotula by it, for the blessing which will now follow. The verse Fidelium animae is not sung. The bishop sits and the first assistant puts on his mitre. The first two assistants again change places; the others go to their bench. If the cantors are not in copes they go to their place in choir. The bishop goes to the altar, bowing to the choir on the way. The assistants at his sides hold the ends of his cope. In front of the altar he bows,” the others genuflect. The bishop goes up to the altar, kisses it, and sings the verses Sił momen * The other assistants may join the cantors, standing by their sides (Martinucci, l.c., p. 562, § 92). * Supposing the Sanctissimum not to be reserved there. Doñtifical lbegpets 233 Dominz, etc. He turns to the people and blesses them with the form Benedicat vos omnipotens Deus. The assistants stand at his sides holding the cope while he sings the verses, then kneel in front of him, on the edge of the foot-pace, as he gives the blessing. All in choir kneel too, except canons, who bow low. Then the bishop comes from the altar between his assistants, turns at the foot of the steps, bows to it, while the assistants genuflect, bows again to the choir in passing, and goes back to the faldstool. A server takes the book and scotula to the credence table. The bishop sits between the assistants at his sides. He now unvests, the first assistant taking off his mitre and the other vestments in order, while the second helps. The cushion is placed in the middle of the lowest altar step. An attendant brings the mantellettum; it is put on the bishop and his pectoral cross over it. His train is fastened so that it does not hang down. He goes before the altar, bowing to the choir, here bows to the altar, while the others genuflect and kneel; he kneels there on a cushion for a short time. The first two assistants kneel at his sides, on the ground behind him. All the servers kneel behind the bishop. The bishop rises, all make the usual reverence to the altar, and the procession goes out in the order in which they came. If the bishop unvests in the sacristy, the procession is formed as soon as he has given his blessing. In this case the acolytes go first with lighted candles. The anthem of the Blessed Virgin is not sung when a bishop celebrates vespers. In the sacristy the bishop (all having, as usual, bowed to the cross) either sits for a moment while the assistants bow to him, or he unvests at the chair there prepared. CHAPTER XXI OTHER EVENING SERVICES § 1. COMPLINE OMPLINE is the simplest and, therefore, in many ways, the best liturgical evening service for a small church having but one priest. While the prayers of compline are most suitable for evening devotion, and the chants are both beautiful and easy to sing, it has hardly any ceremonies. - The rules for compline are simply one particular case of the Divine office sung in choir without solemnity. However great the feast, there are never solemnities at compline, as at vespers. It is one of the lesser hours, of the same rank as prime, terce, sext and none." Some authors say that not so many candles should be lit on the altar as for vespers.” However, there seems no reason against lighting the six lit for most public services. The covering over the altar cloths may remain.” The persons who take part in the office are the celebrant (called hebdomadarius)," a lector, two cantors and a choir. But it is possible to reduce the number if necessary. The lector may be one of the cantors; if there is no liturgical choir (in surplices, before the altar), compline may be sung by singers in other parts of the church, or the verses of the psalms may be sung alternately by trained singers and the congregation. If there are no cantors before the altar, the responsory, versicle and so on may be sung by one or two singers away from the sanctuary. Incense is not used.” The only vestments worn are cassock and surplice, except that the celebrant and clergy present wear the biretta when seated. The celebrant is not to wear a cope." He comes to the altar, in cassock and surplice, behind the cantors, followed by the others. All genuflect before the altar if the Sanctissimum is there reserved, otherwise the celebrant bows low. All kneel to say the prayer Apert Domine silently." They rise, make the same reverence to the altar as before, and go to their places, the lector to the middle of the choir. The celebrant * For this paragraph cfr. Caer. Ep., Lib. II, cap. iv.; Van der Stappen, tom. i., pp. 96-97, 108-109; Le Vavasseur, i, pp. 566-568; De Herdt, ii, pp. 527–528. e - * So De Herdt, ii, p. 527, § 384. There does not seem to be any rule of the S.R.C. * The altar is not incensed nor otherwise used. It may, however, be uncovered, especially if Benediction follows at once. * This is the special name for the officiating priest at the Divine office. It is, however, convenient to use the general name celebrant for all func- tions (see p. xviii). * Caer. Ep., Lib. II, cap. iv, § 3. * Zö., §§ 4-5. 7 Unless compline follows vespers immediately. 234 Qtber Evening $5ervices 235 will go to the first place in the choir, or to the sedile.' If there is no liturgical choir and no stalls, benches are prepared for the lector and cantors on either side. All stand at their place. The lector stands in the middle before the altar. He turns to the celebrant, bows to him, and sings Zube domne àenedicere. He stays in the same position while the celebrant gives the blessing, Woctem quietam et finem perfectum, etc. The choir answers Amen ; * then the lector reads the short lesson, Frafres, sobriz estoffe, etc. As he chants the last words of this, Tu autem Domine, miserere mobis, he genuflects, bows to the choir, and goes to his place. The celebrant sings the verse Adiutorium nostrum in nomine Domini; as he does so, all make the sign of the cross. All say the Lord’s Prayer silently. The celebrant, bowing slightly straight before him, says the Comfiteor, not singing it, but re- citing on one note. He strikes his breast thrice at the words mea culpa, mea culpa, mea maxima culpa. The choir answer Misereatur, while the celebrant still bows. Then he stands erect; the choir together say the Conſiſeor, they turn to the celebrant and bow as they say £7b2 pater and Že pater; they strike the breast at mea culpa, etc. The celebrant answers. Misereatur vestri, etc. The choir do not stand erect till he has finished this. Then he says Indulgenziam, etc., all making the sign of the cross. If there is no choir before the altar, the part of the choir may be taken by the cantors or by the lector. If the lector takes this part he should stay at the middle till the end of the prayer Misereatur. The celebrant sings the verse Converte nos Deus salužaris moszer, he and all making the sign of the cross with the thumb on the breast. Then, making the sign of the cross in the usual way, he sings Deus in adzutorium meum intende. The choir or singers answer. The cantors sing the fragment of the antiphon Miserere and the first verse of the psalm Cum invocarem. If there are no cantors this may be sung by the lector or by one or two persons among the singers. At the end of the first half of this first verse all sit; those who wear the biretta cover them- selves. They remain seated till the antiphon after the three psalms. At the verses Glorza Patrz, all uncover and bow. After the antiphon Miserere, all uncover and rise. They now stand to the end, except while the antiphon of the Munc dimittis is sung after this canticle. The hymn is sung. All bow to the altar at its last verse. The celebrant sings the chapter, and the choir answers Deo gratias. The cantors come to the middle and sing the verses of the short responsory Zn * If there is no place in choir. * The Caer. Ep. (Lib. II, cap. iv, § 3) says that the organ is not played, “unless in some churches it is the custom to celebrate this office more solemnly, in which case the organ may be used.” This will generally be the case in England. 236 Evening $5ervices manus tuas, the choir or people answering. The lector may take the part of cantor, or the verses may be sung by one or two among the singers. The versicle Custodi mos Domine ut pupillam oculz is sung by those who sang In manus tuas. The cantors (or other persons, as before) sing the part of the antiphon Salva mos, and the first verse, Wunc dºmittis, etc. It is usual to make the sign of the cross as Munc dimittis is sung. During the antiphon that follows all sit. They rise again as soon as it is finished. If the “Preces” follow, all stand while they are sung, ex- cept on ferias, when ferial preces have been said at vespers. In this case all kneel during the preces. The celebrant sings Domimus vobiscum and the collect. He sings again Dominus vobiscum, the cantors sing the verse Benedicamus Domino, the celebrant gives the blessing Benedicat et custodiaț mos. He makes the sign of the cross on himself as he sings the names of the Divine Persons: all do so with him. He begins the anthem of the Blessed Virgin. This is said standing on Saturdays and Sundays, and during Paschal time; otherwise kneeling. According to the Caerimoniale episcoporum the anthem should be recited in a low voice; * it is, however, generally sung, and this practice is allowed. There is no rule that the celebrant should stand before the altar during the anthem, but it is a common and lawful custom. The cele- brant says the versicle and collect of this anthem (he says the collect standing, in any case). Then he says, or sings, the verse Divinum auxilium, lastly Pater noster, Ave Maria, and the Apostles’ creed, silently. The prayer Sacrosanctae et in- dividuae Trinitati may be said, kneeling, at the end. § 2. MATINS AND LAUDS Except in Holy Week (for which see pp. 285-288), probably the only occasion on which matins will be sung in smaller churches is on Christmas night before midnight Mass. Lauds will hardly ever occur. The general rules for matins sung in choir are these.” The persons who take part are the celebrant, two cantors, lectors for the nine lessons. There may be a M.C. to supervise the whole ceremony. All wear only cassock and surplice (with biretta) during the first part of matins. The celebrant puts on a cope of the colour of the office before the ninth lesson. This cope should therefore be laid out beforehand on the credence table or other suitable place. The ceremonies are those of every part of the Divine office sung in choir, adapted to the special form of matins. The * Caer. Ep., Lib. II, cap. iii., § 15. * Cfr. Caer. Ep., Lib. II, cap. vi; Martinucci-Menghini, I., ii, pp. 24-3o; Van der Stappen, i, pp. 77-86; Le Vavasseur, i, pp. 568-575. CŞtber Evening $erviceg 237 procession should come in this order: M.C., cantors, cele- brant, clergy; those of higher rank before the others." All kneel while the prayer Apert Domini is said silently before the altar at the beginning, during the verse Venite adoremus et procidamus ante Deum in the Invitatorium psalm, during the verse Zºe ergo quaesumus, etc., in the Te Deum. All stand while the Pater, Ave, and creed are said at the beginning, during the Invitatorium and hymn till the end of the first half of the first verse of the first psalm; also during the Lord’s Prayer and absolution in each nocturn after the psalms. The choir should also stand during the blessing given before the first lesson of each nocturn; during the others they sit.” They stand while the fragment of the gospel is read at the beginning of the seventh lesson (on Christmas night also before the eighth), during the whole ninth lesson read by the celebrant, and during the Te Deum. All the rest of the time the choir sit. The rules for bowing and uncover- ing are those of every hour of the Divine office, namely, at the Gloria Patri, the last verse of the hymn (Doxology), the holy Name, and so on (see pp. 29-30). The celebrant has his place at the chief place in choir, or at the sedile. He stands always to bless, even when the others sit. The sign of the cross is not made at the blessings before the lesson. There should be a lectern in the middle of the choir, at which the lessons are chanted. The first eight are chanted by eight members of the choir. If there are not eight the same person may chant several. The cantors sing the versicles after the psalms of each nocturn. During the eighth re- sponsory the celebrant puts on the cope. The cantors may also put on copes with him.” The acolytes should light their candles before the ninth lesson. They come and stand on either side of the celebrant, facing one another. He chants this lesson at his place. If other priests are present, before the ninth lesson the celebrant turns and bows to one of them (the first in rank) and asks him for the blessing. Otherwise he says Zube Domine benedicere, and gives the blessing him- self. No one who is not a deacon may read the gospel at the beginning of a lesson. If the lector is not ordained deacon the celebrant supplies this part. The celebrant intones the first words Te Deum laudamus, pre-intoned to him by the first cantor. At lauds the ceremonies are the same as at vespers. There are the same distinctions as to assistants in copes and so on. The altar is incensed during the Benedictus. But at lauds only the altar of the choir is incensed. * Caer. Ep., Lib. II, cap. vi., § 2; Le Vavasseur, i, p. 570. * Le Vavasseur, i, p. 569. * Caer. Ep., Lib. II, cap. vi., § 15. 238 Evening $ervices \ § 3. NON-LITURGICAL SERVICES IN many churches in England it is the custom to form the service on Sunday evening of English prayers, or the rosary, and English hymns, followed by a sermon, and then Benedic- tion. Since such prayers and hymns are not liturgical services," but private devotions, it is obvious that there are no liturgical rules for them, except negative ones. The priest who con- ducts such services is free to arrange them in any way he likes, as long as he violates no-general rule. He will, natur- ally, continue the custom of the church, unless he has good reason to change it. He must, however, observe the rules which forbid certain ceremonies used only at liturgical functions. There are other points that may be noticed, since they make for reverence and decorum. At non-liturgical services the priest who conducts them does not wear a stole or other vestment, except cassock and surplice, with the biretta under the usual conditions. He may light some candles on the altar, though there should not be as many as at Benediction or during Exposition of the Blessed Sacrament. Two are generally sufficient. He may conduct the prayers from a stall in the choir or kneeling before the altar. He may kneel at a desk here. The rosary and prayers in general are said kneeling; hymns are usually sung standing.” In the case of vernacular devotions only approved forms may be used.” Nor may hymns be sung except those approved by the Ordinary." § 4. SERMONS IN preaching members of religious orders which have a distinct dress wear their habit. Other priests wear a surplice. It is the common custom in England to preach in a stole of the colour of the day.” If the sermon comes between vernacular * Nothing in the vulgar tongue is liturgical, except the questions, creed and Lord's Prayer at baptism, the questions at marriage, the penitent's part of confession, and sometimes (reductive) a sermon or publication of indulgence. * The people are more likely to join in the hymns if all stand. * In the diocese of Westminster the Manual of Prayers (new edition, Burns and Oates, 1886) is approved. The prayers in the various editions of the Garden of the Soul are also approved by the bishops. * The Hymn Book compiled and prescribed by the Catholic Hierarchy (Burns and Oates, 1911) is now the only prescribed book of hymns. * There is no authority for the stole, except recognized custom. *, 's Qtber Evening $ervices 239 prayers or hymns the stole should be put on immediately before it begins and taken off again as soon as the sermon is finished. The preacher may wear a biretta, which he will take off if he mentions the holy Name and under the usual other conditions (for which see p. 23). In quoting the Bible he should use an approved text.” * Cod., c. 1327-1348, contains important new rules as to the duty of, and faculties for preaching. CHAPTER XXII BENEDICTION AND EXPOSITION OF THE BLESSED SACRAMENT § 1. GENERAL RULES ENEDICTION is not, strictly, a liturgical service. It does not occur in any of the official liturgical books of the Roman rite.” It is a comparatively modern devotion, which has become exceedingly popular. It is entirely authorized by ecclesiastical authority throughout the Roman rite. In England it has become the almost invariable conclusion of evening services on Sunday. Permission must be obtained of the Ordinary for Benedic- tion. It is not lawful to celebrate it on any day, at the dis- cretion of the rector of the church. When leave is given the days on which this service may be held are specified. They always include Sundays and holidays of obligation. Since Benediction is not a liturgical service, there are, naturally, considerable local differences in its forms in differ- ent countries. For England we have now authoritative rules made by the Hierarchy,” which rules must be observed ex- actly, as far as they go. They still allow some latitude as to the details of what is sung, and in the ceremonies. The first preparation is that a throne, with a canopy over it, must be placed on or near the altar; on which throne the monstrance will stand. This throne may not be so fixed as to remain always in its place. It is forbidden to erect a permanent throne of this kind on the tabernacle, used both for Benedic- tion, and at other times holding the altar cross. The throne must be movable, placed there for Benediction only, taken away afterwards. The throne need not necessarily be on the tabernacle; but it must not be distant from the altar. If it is placed behind the altar, it must nevertheless appear to be joined to it, so as to form one whole with the altar. If there is a permanent ciborium or canopy over the altar, then there is not to be a throne.” At least twelve candles must burn on the altar during Bene- diction. More are allowed.* The veil which covers the altar cloths during the day should be removed. The Paschal candle is not to be lighted.” The altar cross is taken away for this service and replaced afterwards." It is not allowed to place a cushion on the lowest altar step, unless a bishop or prelate gives Benediction." Still less is a kneeling-desk allowed. The * For these see pp. 18-19. * These rules are contained in the Ritus servandus in solemni expositione et benedictione S.S. Sacramenti (Burns and Oates, 1915), pp. 9-15. : juster. p. 13, §§ I-2. : Iö., § 3. * Ib. Ib. Ib. 246 JBeneoiction of the jSle33eo $5acrament 24I monstrance may stand on the altar before Benediction begins. It should be covered with a white veil while not in use." On the throne a corporal is placed, on which the mon- strance will stand. The burse and tabernacle key are on the altar. In the sacristy cassocks and surplices must be ready for the servers; the charcoal is lighted before Benediction and the thurible prepared. The torches are lit, according to the number used, as indi- cated below. Further, the vestments are laid out for the cele- brant and his ministers (if he has any), as below. The persons who take part in Benediction are the follow- ing: the celebrant, who must be a priest; a server who will bring the humeral-veil, ring the bell, etc. (M.C.),” at least two torch-bearers and a thurifer. It is well, if possible, that another priest or deacon expose the Blessed Sacrament. The celebrant may be further assisted by a deacon and subdeacon. Various combinations are pos- sible. There may be one priest who will give Benediction, and one priest or deacon to expose the Sanctissimum. There may be a priest, deacon and subdeacon. In this case the deacon exposes the Sanctissimum. Or there may be a celebrant, deacon, subdeacon and a priest to expose. On more solemn occasions the number of torch-bearers may be increased. There may be four, six or eight.” Nothing is said in any document about acolytes with their candles; it is supposed that only torch-bearers attend. However, the assist- ance of acolytes is not forbidden. It does not seem unlawful that, besides the torch-bearers behind the celebrant, also the acolytes should kneel, with their candles, at his side, par- ticularly if the number of torches possessed by the church is limited. The colour of the vestments for Benediction is white. But if it follows a liturgical office immediately, so that the cele- brant does not leave the altar, supposing that he already wears a cope of the colour of the office, he may give Benedic- tion in this." But he must put on a stole under the cope, which will be of the same colour. In any case the humeral veil is white. The celebrant at Benediction, then, wears a sur- plice, stole and cope. He may wear amice, alb, girdle, stole and cope; this should always be his dress, if there are assist- ants in dalmatic and tunicle.” These assistants wear amice, alb, girdle and dalmatic or tunicle. If the deacon will expose * Ritus serv., p. 13, § 3. * It is difficult to dispense with this server (here called M.C.), since neither a torch-bearer can leave his torch, nor the thurifer his incense to bring the humeral veil to the celebrant, ring the bell, or take the biretta. If there are acolytes, the first of these may leave his candle standing before the altar, while he performs these duties. * Ritus serv., p. 13, § 4. * Ib., § 5. * Ib. R 242 Evening $50rvices the Sanctissimum, he wears the stole diaconally, from the left shoulder to under the right arm. The priest or deacon who exposes the Blessed Sacrament, if he is not one of the two assistants, wears surplice, and, at the moment of opening the tabernacle and exposing, as also when he replaces the Sanc- tissimum, a stole. This stole will be of the colour worn by the celebrant. § 2. THE RITE OF BENEDICTION THE servers come to the sanctuary holding their torches, preceded by the thurifer with burning charcoal, but without incense in the thurible. They are followed by the M.C., the priest who exposes (if he assists) then the celebrant, who, if he has two assistants, walks between them, while they hold the ends of his cope. Before the altar the torch-bearers part on either side to allow the celebrant to pass them, the thurifer goes over to the epistle side of the sanctuary. The celebrant with his assist- ants (if he has any) comes before the altar. On entering the sanctuary all take off the biretta. The M.C. takes the birettas and hands them back at the end. The deacon, if there is one, takes the celebrant's biretta (with the solita oscula) and then hands it to the M.C. The birettas are put aside till the end. Before the altar all genuflect on the ground, then kneel in silent prayer for a moment." The priest who exposes the Sanctissimum now does so. This may be the celebrant him- self. He goes up to the altar, spreads the corporal, taking it from the burse, puts the burse on the epistle side of the altar, on the mensa as at Mass. He takes the tabernacle key, which should be on the altar, opens the tabernacle and genuflects on one knee. If the celebrant himself does so, he genuflects straight in front of the tabernacle door. If it is another priest or deacon, he should stand back a step towards the epistle side, so as not to turn his back to the celebrant; then he genuflects towards the tabernacle. No one else makes any reverence at this moment, since they all already kneel.” The priest who exposes takes the little vessel which contains the Sanctissimum (the lunula, p. 16) from the tabernacle, places it on the corporal, takes the veil from the monstrance, puts the monstrance on the corporal and places the Sanctissimum in the monstrance. He genuflects again to the Sanctissimum, as before. If a stand or small ladder is necessary, it is brought forward by a server (the M.C.) and put in position. The priest then mounts and places the mon- strance on the corporal which lies on the throne. In some churches he may have to go behind the altar and * Ritus serv., p. 14, § 6. - * Ib., p. 14, note; S.R.C., 16 February 1906. JBencoiction Of the JBleggeo $5acrament 243 mount some steps there. When he has done this he genu- flects again," and comes back to his place. An assistant priest in stole and surplice now takes off the stole and puts it somewhere near, till he uses it again later. As soon as the Sanctissimum is exposed, it is incensed, not necessarily when the singers begin the second verse of the hymn O salutaris.” The celebrant and his assistants bow, not low,” rise, the thurifer comes forward and hands the incense boat to the deacon, or to the M.C. The celebrant puts on incense as usual, but nothing is kissed, nor does he bless it, because the Blessed Sacrament is now exposed. The cele- brant kneels, takes the thurible from the deacon or M.C. and incenses the Sanctissimum with a triple “ductus duplex” (for the manner of doing this, see p. 26). He hands the thurible back to him from whom he received it. All remain on their knees. When the tabernacle is opened the hymn O salutaris is sung. This custom, not usual in Rome, is to be maintained in Eng- land.” When that hymn is finished, any approved hymn, litany or antiphon may be sung. It is not allowed to sing at this moment litanies or other liturgical chants in the vulgar tongue.” The English hymns Jesus, my Lord, my God, my all, or Sweet Sacrament Divine may be sung." Prayers may be recited aloud; these may be in the vulgar tongue. This is the moment at which special prayers ordered by the bishop of the diocese to be said at Benediction occur. Through- out England, on Sundays and holidays of obligation the prayer O blessed Virgin Mary, Mother of God," composed by Pope Leo XIII, is to be said after the O salutaris, or at latest before the Tantum ergo.” But on the second Sunday of each month, instead of this, the Hazl Mary, Cardinal Wiseman’s prayer O merciful God, let the glorious intercession of thy saints assist us, and O most loving Lord /esus,” are said here. On the feast and during the octave of Corpus Christi no prayer is to be said before the Blessed Sacrament exposed, except the prayer of the feast, which occurs after the Tantum ergo.” Then follows the hymn Tantum ergo. This may be intoned by the celebrant. As the words of the second line, Veneremur cermui, are sung, all bow slightly.” At the begin- ning of the second verse, Genitor. Genitoque, the Sanctissimum is incensed, as before. After this hymn the versicle Panem de * Ritus serv., p. 14, § 6. It is impossible to genuflect on the top of a ladder. If a ladder is used, he must first come down, then genuflect on the ground. 2 /ö. * Zö., “praemissa inclinatione mediocri.” 4 Mb. * Ib., § 7. * Ib., p. 11. They are nos. 72 and 78 in the approved hymn book. " Ib., p. 42. * Ib., p. 42, rubric. * Zö., pp. 43-44. T * Ib., p. 14, $ 7. * Zö., § 8. 244 Evening $ervices caelo praestitisti eis is sung by one or two cantors, or by the celebrant. The choir answers." The celebrant stands, not bowing first.” With joined hands he sings the collect of Cor- pus ‘. Oremus. Deus qui nobis sub sacramento mirabili, etc. Meanwhile the assistants hold the book before him. If there are no assistants, and no one to hold the book, he must do so himself. No other prayer may be added after the Tantum ergo. When the collect is finished, the priest or deacon who ex- posed the Sanctissimum puts on the stole again, if he has taken it off. He goes to the throne, genuflects,” takes the monstrance, and puts it on the corporal on the altar. The celebrant receives the humeral veil from a server (the M.C.). He goes up to the altar, making no reverence first. Here he, with the priest who exposes, genuflects on one knee. Then the priest who exposes hands the monstrance to him, both standing, or the celebrant may take the monstrance from the altar.” The other priest or deacon then goes back to kneel at his place. If there is no second priest or deacon, the celebrant himself goes to the throne and takes the monstrance, putting it on the altar. Then he kneels and so receives the humeral veil. In giving Benediction the celebrant holds the monstrance through the ends of the humeral veil, turns by his right to the people, and makes the sign of the cross once over them, not lifting the Host above the level of his own eyes.” Meanwhile ne neither sings nor says any words aloud." He then turns back to the altar by his left so as to complete the circle. Either the assistant priest or deacon now comes to him, re- ceives the monstrance, both standing, and then genuflecting, or the celebrant himself places it on the altar, then genuflects. While the celebrant gives Benediction the organ may be played gravely and reverently." The Sanctus bell is rung. It is usual to ring the bell three times, once as the celebrant turns to the people, once in the middle of the blessing, once as he turns back to the altar. It is not necessary to ring the bell if the organ is played meanwhile, though this may be done. Instead of the Sanctus bell, or together with it, the bell of the church outside may be rung in the same way. In Eng- land it is usual that the thurifer, kneeling, incense the Sanct- issimum thrice during the blessing with double swings, as at * In Eastertide and during the octave of Corpus Christi “Alleluia” is added to this versicle and response. It should never be added to other versicles sung at Benediction. S. R. C., 12 February 1892, no. 3764, ad XVIII. * Ritus serv., p. 14, § 8; S.R.C., 16 February 1906, ad III. * Before he stands on the ladder, if a ladder is used. * Ritus serv., p. 14, § 9. * 16., p. 15, § 9. * Ab. * Ib. Or the more reverent custom of perfect silence may be observed. JBenebiction of the Blegged $acrament 245 the elevation in Mass.” If deacon and subdeacon assist at Benediction they should go up to the footpace with the cele- brant, kneel, bowing on either side before him, and hold the ends of his cope while he gives the blessing.” If the deacon has exposed the Sanctissimum he will rise from this place to hand the monstrance to the celebrant and to take it back. The ministers rise and genuflect with the celebrant when the monstrance is replaced on the altar. All then come down to kneel again on the lowest step. The prayers Blessed be God may then be said in English.” Then the priest who has exposed, or the deacon, or the celebrant himself, goes to the altar, genuflects, takes the Sanctissimum from the monstrance, replaces it in the taber- nacle, genuflects, shuts and locks the tabernacle, removes the monstrance from the corporal, covers it with its veil, folds the corporal and comes back to his place. When he genuflects the others, who are kneeling, make no other reverence than is already contained in their position.” While the Sanctissimum is put back in the tabernacle and during the procession from the church it is usual to sing the antiphon Adoremus in aeternum sanctissimum Sacramentum, with the psalm Laudate Dominum omnes genies (Ps. 116).” The antiphon is sung before and after the psalm. But any other text, a hymn, or suitable anthem may take the place of this. Since the Sanctissimum is no longer exposed, an English hymn may be sung. When the tabernacle is closed and the priest or deacon has come to his place, all genuflect on one knee, on the ground, and go back to the sacristy as they came. In Rome it is the custom that a priest in surplice and stole should come first, carrying with him the burse and tabernacle key, preceded by thurifer and two torch-bearers. He opens the tabernacle, exposes the Sanctissimum on the throne and incenses it. Hymns and litanies or such chants are sung. * Our Ritus serv. says nothing about this incensing. The Congrega- tion of Rites has been asked on two occasions whether this practice is lawful. The first time it answered: “It is not commanded " (“Non praescribi,” 11 September 1847, no. 2956, ad IX); the second time it repeated: “Non praescribi,” and added, “Let the local custom be ob- served ” (7 September 1861, no. 31.08, ad VI). It is certainly the local custom in England. * Ritus serv., p. 15, § 9. * These invocations (composed in Italian by Pope Pius IX) have long been the invariable custom in England. In the new edition of the Ritus serv, a further clause is added to the original form: “Blessed be his most sacred Heart” (p. 20). The Ritus is careful not to order them ab- solutely (“dicere licet,” p. 15, § Io). It would be possible to conceive a better arranged formula. For instance, it is strange, after blessing persons, to bless an abstract concept, the Immaculate Conception. A blessing of the Holy Ghost, of the Holy Trinity, perhaps of the Apostles and of the Church might be added. * Ritus serv., p. 15, § Io. * There is nothing about this in the Ritus serv. 246 Evening $ervices Then, at the end, the celebrant in a cope with assistants and torch-bearers comes from the sacristy, the Tantum ergo is sung, and all proceeds as above. This method will hardly occur in England, except in the case of exposition of the Sanctissimum lasting some time. § 3. BENEDICTION BY A BISHOP IN this case there should always be deacon and subdeacon, also, if possible, a priest or other deacon to expose and re- place the Sanctissimum. The bishop's mitre is taken off before the altar," his skull- cap as soon as the tabernacle is opened. He gives the bless- ing, making the sign of the cross thrice, in the same way as when he blesses with his hand. There is no other difference. The skull-cap is replaced when the tabernacle is shut at the end, the mitre after the final genuflection. § 4. BENEDICTION WITH THE CIBORIUM THIS is a little ceremony which may be held any day.” The priest who celebrates it wears only surplice and stole. But he may do so immediately after Mass, wearing the Mass vestments except the maniple, which he takes off first. At least six candles should be lit on the altar. There is no throne; the altar cross remains. A thurifer may attend (see below). If possible, there should be two torch-bearers. If not, two candles should be lighted in the sanctuary before the altar at about the place where the torch-bearers would kneel.” On arriving at the altar, after the usual genuflection, the priest spreads the corporal, opens the tabernacle, genuflects again and leaves it open, so that the people may see the ciborium. He may bring this forward in the tabernacle, that it may be better seen. He does not place it on the altar. The usual hymns are sung. If incense is used," the priest * If the Sanctissimum is already exposed, mitre and skull-cap are re- moved at the entrance of the sanctuary. All make a prostration before the altar. * Permission of the Ordinary is not required for this simplest form of Benediction. Cod., c. 1274, § I. * Le Vavasseur, i, p. 600, § 83. * The Blessed Sacrament may be incensed; but this is not necessary, nor does the S.R.C. appear to desire it. In its decree of 11 September 1847 the Congregation says: “The omission of incensing is more con- formable to the practice of the Church in Benediction with the sacred pyx (= ciborium).” No. 2957. Exposition of the JBlegged $acrament 247 incenses as soon as he has come back to his place after having opened the tabernacle; and again at the verse Genitori Genito- que. For the blessing the priest receives the humeral veil, goes up to the altar, takes the ciborium and places it on the corporal before the tabernacle. He holds it with the right hand" covered by the veil, and arranges the other end of the veil over it. He turns and gives the blessing with one sign of the cross, saying nothing. He replaces the ciborium on the corporal or directly in the tabernacle. He comes down to say the prayers Blessed be God. Then he goes up to the altar, arranges everything, and closes the tabernacle. § 5. EXPOSITION OF THE BLESSED SACRAMENT THE best known case of exposition is that of the Forty Hours, for which see pp. 361-371. But it may happen, on other occasions, that the Ordinary allows or commands ex- position for some space of time, that the people may have this special opportunity of saying prayers.” The ceremonies are the same as those of Benediction. In- deed this exposition may be considered as one long Benediction service, with an interval between the exposing of the Sanct- issimum and the blessing and reposition at the end. During this interval the priest who has exposed and his servers may go away. The Blessed Sacrament is exposed by a priest or deacon in surplice and white stole. If the exposition begins immediately after Mass the celebrant of Mass may place the Sanctissimum on the throne. In this case he wears the Mass vestments, ex- cept the maniple, which should be taken off first. The colour of the frontal and tabernacle veil should be white, even if the vestments used, for instance at vespers before the Blessed Sacrament exposed, are of another colour.” At least twelve candles must burn on the altar all the time of exposition. More candles and flowers * are allowed. If possible, two priests or clerks in surplices should watch kneeling in the sanctuary all the time of exposition. Priests and deacons should wear a white stole.” In England it will not always be possible to observe this. But someone must be in the church, * Le Vavasseur says the left hand (i, p. 601, § 93). * Cod., c. 1275. * The S.R.C. on 19 July 1678 ordered that the frontal and tabernacle veil be always white (no. 1615, ad VII, VIII, IX). See also no. 2673 (19 December 1829), and no. 2562 (20 September 1806). * Flowers as a decoration of the altar are expressly allowed by the Caer. Ep., Lib. I, cap. xii, § 12. See also below, p. 363, n. 12. * S.R.C., Io September 1701, no. 2079, § 18; 17 August 1833, no. 2709, § 2. 248 IEvening $5ervices kneeling before the Blessed Sacrament all the time. People may relieve one another at intervals. While the Blessed Sacrament is exposed the O salutaris may be sung." As soon as it is placed on the throne it is incensed. The exposition begins. The priest who exposed will now generally retire, making a prostration on both knees. This rule is observed by everyone who comes to the church, passes before the altar, or rises to leave. But, according to the general principle, if someone is occupied in the sanctuary he will make the prostration only on entering and leaving. While passing, during the time he is there, he genuflects on one knee only (see p. 21). No one should enter the sanctuary unless vested in surplice. During all the time of exposition the Sanctus bell may not be rung at Mass, even at a side altar. Holy Communion should not be given from the altar of exposition, unless there is no other way.” No one may wear a biretta or skull-cap (with the one exception of the canonical hours). No one bows to the choir, but its members are incensed as usual. All the solita oscula are omitted, except in Mass at the epistle, gospel and for the paten and chalice. The hours of the Divine office may be said or sung, but not the office for the dead. If, during the office, a veil is placed in front of the Sanctissimum,” the members of the choir may wear the biretta when seated; but, even then, it is better not to do so." Sermons may be preached, but only on the subject of the Holy Eucharist. During the sermon a veil must be placed before the Sanctissimum; the preacher may not cover his head.” No one should sit with his back to the altar. During the time that no liturgical function is celebrated private prayers may be said aloud and hymns may be sung. Either may be in Latin or in the vulgar tongue. The texts must be approved. Translations of liturgical texts are not allowed, since these must be sung in Latin.” While the Blessed Sacrament is exposed, even more than at any other time, reverence must be shown by everyone in church. Relics may not be placed on the altar of exposition. If * This does not seem of obligation. Neither the decrees of the S.R.C. nor Roman books on Ceremonies (e.g., Martinucci-Menghini, I, ii, pp. 106-112) say anything about a hymn or prayer at the time of exposi- tion, though they require the “Tantum ergo” at the end. The rule of our Ritus serv. (p. 14, § 6) is for Benediction. Therefore, at the beginning of exposition any approved Latin hymn may be sung; or it may be begun in silence. * S.R.C., 11 mai 1878, no. 3448, ad I; 8 February 1879, no. 3482. * This is generally a little banner of white silk on a staff. * S.R.C., Io September 1796, no. 2552, ad I. * S.R.C., 2 April 1667, no. 1352. He should wear a surplice, even if a regular (see below, p. 364). * S.R.C., 27 February 1882, no. 3537, ad III. IEypogítion of the JBlegged $acrament 249 Mass is said at this altar an altar-cross is not necessary, but is allowed.” When the time of exposition is over Benediction is given. The celebrant enters, with or without deacon and subdeacon or assistant priest, to put back the Blessed Sacrament. All make a prostration before the altar, then kneel. The usual form of Benediction may be used (without, of course, the rite of taking the Sanctissimum from the tabernacle, since it is already exposed), or only the latter part, from the Tantum ergo. In the first case the Sanctissimum will be incensed twice, in the second case only at the verse Genitori Genitoque. The closing of the tabernacle after Benediction ends the exposition. § 6. TO REMOVE THE BLESSED SACRAMENT IF, for any reason, the Sanctissimum is to be carried from one altar to another, this is done by a priest or deacon” in surplice and white stole. He is accompanied by three servers, of whom two carry torches,” the third the small canopy (um- bella, see p. 18) used on these occasions." A corporal must first be spread on the altar to which the Sanctissimum will be brought. On the altar from which it is taken there is another corporal, unless the priest brings this with him. By the altar a white humeral veil is laid out. On both altars two candles should be lighted. The torch-bearers may come from the sacristy holding their torches, or these may be ready for them to take at the altar to which they first go. The bearer of the canopy goes first, holding it not ex- tended, then the torch-bearers, then the priest or deacon. At the altar from which the Sanctissimum will be taken all genuflect, then kneel for a moment. The priest rises, spreads the corporal, opens the tabernacle, takes out the ciborium or pyx and places it on the corporal. Then he kneels and re- ceives the humeral veil from a server. With this he holds the ciborium or pyx. The torch-bearers go in front with the torches, the other server walks behind the priest, holding the canopy open over him. On the way to the other altar the priest should recite psalms" with the servers. He goes straight up to the altar * S.R.C., 2 September 1741, no. 2365, ad I. * A deacon may always do so, even if priests are present. S.R.C., 23 November 1906, Dubium III. * In case of necessity one torch-bearer is sufficient. * The umbella is always used at Rome. If the church does not possess one, it must be dispensed with. But, where the Sanctissimum is reserved not on the High Altar, this umbella becomes a necessary article of furniture, which should be procured. * The psalms are not specified. Ps. 115 (Credidi), 147 (Lauda Ierusalem), 121 (Laetatus sum), 112 (Laudate pueri), 116 (Laudate Dominum), or others from the office of Corpus Christi are suitable. 25o Evening $ervices and places the ciborium on the corporal there. Then he 1 During Eastertide in all Masses (except those for the dead), instead of the gradual and Alleluia, the Great Alleluia is said. This is formed thus: Alleluia is said twice. When it is sung the second time it has the Iubilus * at the end. Then follows an Alleluiatic verse. The tone changes. Alleluza is said again with a ſubilus, a second Alleluiatic verse, then Alleluia with its Iubilus as before this verse.” In Masses which may occur in Eastertide a form of the Great Alleluia is provided to take the place of the gradual. The hymn Gloria in excelsis Deo is said throughout Easter- tide, even on ferias, except in the Rogation Masses, Requiems, and certain votive Masses. Whenever the Gloria is said at Mass the dismissal at the end is ſte missa est. During this season the chant for the sprinkling of holy water before Mass is Vidz aquam instead of Asperges me. During Eastertide the Paschal candle is lit at High or solemn Mass and at sung vespers. In the case of other liturgical services the custom of the place is to be followed.” It is not lit at Requiems nor at the office for the dead, nor at any service held with purple vestments (as Rogation Masses) nor at Benediction. After Ascension Day (see p. 350) the Paschal candle is not again used, except at the blessing of the font on Whitsun eve (ib.). § 2. THE EASTER OCTAVE THE first week of Paschaltide is the Easter octave, which has its own further rules. This octave begins at the Mass on Holy Saturday and ends after none and Mass on the Satur- day after Easter Day (sabbatum in albis). Low Sunday, * Except antiphons which consist of the first verse of the psalm. These never have “Alleluia” (Rubr. of Pius X's psalter; Dom. ad Matut. in 1 Noct.). * Apostles and martyrs have a special common for Eastertide. * The long neum on the syllable “a” at the end of “alleluia.” * But see p. 346 for the Easter octave. * S.R.C., no. 235, ad XI. e 346 (Ibe liturgical lºcat although it is the octave day of Easter, conforms to the normal rules of Eastertide. Easter Day is the greatest feast of the year. No feast may be kept on it or during its octave. The Monday and Tuesday of this octave are also doubles of the first class, but are kept with less solemnity. g On Easter Day no Mass for the dead may be said, not even if the body is present. On the Monday and Tuesday a Mass for the dead may be said only at the funeral. On these days no votive Mass may be said. A votive Mass for a grave cause may be said on the other days of the octave. During the Easter octave there is only one nocturn at matins. There are no versicles except at matins. There are no chapters nor short responsories, nor hymns in any part of the office. There are no antiphons to the psalms at prime, terce, sext, none. At compline there is no antiphon at the beginning of the psalms; at the end Alleluia, Alleluia, Alle- Auza is sung. After the psalms of each office the antiphon Haec dies quam fecit Dominus, etc., is sung, all standing. At lauds and vespers this is intoned by the celebrant. The first assistant, in cope, pre-intones it to him. At the end of lauds and vespers Alleluia, Alleluza is added to the verse Benedicamus Domino. At Mass (till Friday) there is a gradual, formed in the usual way, the first verse being Haec dies. After the Alleluiatic verse the sequence Victimae paschali follows. At the end of Mass Alleluia, Alleluza is added to ſte missa est and to its response. On Easter Day, if the church has a font, the sprinkling of holy water before Mass is made with baptism water kept from the day before (p. 320). § 3. ST. MARK AND THE ROGATION DAYS ON four days a procession should be made, while the Litany of the Saints is sung, to beg the blessing of God on the fruits of the earth. These days are the feast of St. Mark (25 April ) * There is no inherent connection between St. Mark and the proces- sion. April 25 (vii kal. maias) was the date of a pre-Christian procession of the same kind at Rome (the so-called Robigalia). That day occurs at just the time when the harvest (in Italy) should ripen. The pagan pro- cession was replaced by a Christian one before the feast of St. Mark began to be kept on that day. Cfr. St. Gregory I, Ep. append. fragm. 3 (Migne, P.L. lxxvii, col. 1329). The Rogation days are later and origin- ally Gallican. They are said to have been introduced by St. Mamertus, Bishop of Vienne, about the year 47o (Avitus of Vienne, Homilia de Fogationibus, M., P.L. lix, 289–294; Gregory of Tours, Historia francorum, ii, 34; M., P.L. lxxi, 231-232). They were not kept at Rome till the time of Leo III (795–816; Lib. Pont., ed. Duchesne, vol. ii, p. 4, § xi.; cfr. n. 17, p. 35). Eagter to Elövent 347 and the three Rogation days, namely, the Monday, Tuesday and Wednesday before Ascension Day. On St. Mark's feast the litanies are called “greater” (litaniae maiores), being sung with more solemnity; ' on the Rogation days they are “minores.” If 25 April is Easter Day the procession and litanies are transferred to the Tuesday in the octave. If St. Mark occurs in the Easter octave the procession is made, although the feast is transferred. Rogation Monday is a greater feria, Tuesday an ordinary feria, Wednesday the eve of the Ascension. On all three days the Rogation Mass may be displaced by that of a feast, ac- cording to the usual rules. In cathedrals and collegiate churches, where several conventual Masses are said, that of the feast is said after terce, that of Rogation after none, neither commemorating the other. On Wednesday the Mass of Ascension eve is said after sext. Where only one parish Mass is said the Rogation is commemorated if a feast is kept. The Mass of Wednesday is that of Ascension eve with commemoration of Rogation. If a feast occurs on Wednesday both the eve and Rogation are commemorated. Normally on these four days the procession should be made after none, if possible to another church, where the Rogation Mass is sung. But on St. Mark’s feast, if the procession ends at a church dedicated to him, the Mass of his feast is said there. If it is not possible to end the procession at another church it may come back to the one from which it set out. There should be only one procession in each place, at which all the clergy, secular and regular, take part. It sets out from the principal church of the place. If a general pro- cession through the town is not possible, each church may make its own procession inside the building. The same priest should, if possible, preside at the proces- sion and sing the Mass which follows it. However, in case of real difficulty, this rule is not urged. The rules for the procession are these: * At the church from which it sets out all is provided for a procession, with purple vestments, that is, the processional cross, acolytes' candles, surplices as required, vestments for the celebrant and ministers, namely, amice, alb, girdle, stole, purple dalmatic and tunicle for the ministers, purple stole and cope for the celebrant. If there are no ministers, the cele- brant may wear a surplice under the cope. A book containing * Also because the litanies on 25 April are a much older tradition than the Rogation days. * Cfr. Caer. Ep., Lib. II, cap. xxxii; Gavanti-Merati, Pars IV, tit. x, §§ 8-14 (tom. i., pp. 320-323); Martinucci-Menghini, I, ii, pp. 255-262; Le Vavasseur, ii, pp. 130-138; De Herdt, iii, pp. 106-117; Van der Stappen, v, pp. 359-360. 348 (Ibe Liturgical lpear all that the celebrant will chant must be provided. The High Altar is vested in purple. At the church at which the procession will arrive all is pre- pared, as usual, for High Mass with purple vestments. If the priest of the procession will sing the Mass, and if he wears the alb in the procession, he and the ministers should vest for Mass at the sedilia. In this case the maniples and his chasuble will be laid out there. On St. Mark’s feast, if the church is dedicated to St. Mark, the frontal and vestments will be red. The procession takes place after none. If none is said pub- licly, the celebrant and ministers go meanwhile to the sacristy to vest for the procession. Otherwise they and the choir come out at the appointed time, following the cross-bearer and acolytes. The cross-bearer and acolytes do not genuflect be- fore the altar; they go to stand at the gospel side of the sanctuary facing the epistle side. All the members of the choir genuflect as usual, and go to their places. They stand till the celebrant is before the altar. The celebrant and ministers wear the biretta, but uncover as they enter the choir. They bow to the choir on either side, genuflect (the celebrant bows if the Sanctissimum is not at the altar). They kneel on the lowest step; all kneel with them. A short prayer is said in silence. Then all stand and two cantors * begin the antiphon Exsurge Domine; it is continued by the choir. The psalm verse is sung with Gloria Patri and Sicut erat; the antiphon is repeated. Meanwhile the cross- bearer and acolytes go to stand at the entrance of the choir, facing the altar. All the others kneel again as soon as the antiphon and psalm-verses have been sung. The two cantors begin the Litany of the Saints. They sing A3/rie elezson; the choir repeats the same words. In the same way each petition is sung entire by the cantors, repeated entire by the choir. When Sancta Maria ora pro mobis has been sung and re- peated, all rise; the procession sets out. The cross-bearer goes in front between the acolytes. The cantors follow, then comes the choir, the M.C. and the celebrant between the ministers, who hold the ends of his cope. The celebrant and ministers wear the biretta during the procession outside the choir, everyone outside the church.” The M.C., or another server, carries the book from which the celebrant will chant the prayers. The church bells are rung as the procession starts. If the Litany is finished before the procession arrives at its final place, it may be repeated, beginning again at Sancta Maria ora pro mobis. Or penitential and gradual psalms may * See p. 22. º * No special place is determined for the cantors. According to the general rule, they should stand and kneel in the centre of the choir. * Except the cross-bearer, acolytes, M.C. Eagter to Elövent 349 be sung. It is not allowed to sing joyful chants. The prayers which follow the litany must not be sung till the procession arrives at the church where it ends. The procession may visit other churches on the way. In this case, it is received by the clergy of each church. The rector may offer holy water to the celebrant and ministers at the door. The procession will go up the church, till it arrives in the choir and the celebrant is before the altar. All then kneel awhile in silent prayer. The cantors sing the anti- phon for a commemoration of the patron of the church; the corresponding versicle and response are sung. The celebrant sings the collect of that saint, in the short form, ending Per Christum Dominum nostrum. Since it is Eastertide, Alleluia is added to the antiphon, versicle and response. Meanwhile the singing of the litany is interrupted. The litany is then resumed, and the procession proceeds. At the church at which the procession is to end it is re- ceived by the clergy, and holy water is offered at the door to the celebrant and ministers, as above. All come to the choir, the celebrant and ministers before the altar. The usual rever- ence is made. The cross-bearer puts aside the cross near the credence table; the acolytes put their candles on it. All kneel. If the litanies are not finished they are sung to the end. Then, all kneeling, the celebrant sings Pater noster, etc. The cantors intone the psalm, which is sung alternately by the choir. The celebrant sings the versicles, as in the text, the ministers holding the book before him. He alone rises, sings Dominus vobiscum and the collects. Then he sings again Dominus vobiscum and kneels. The cantors sing the verses Exaudiat mos omnipotens et misericors Deus, the celebrant Et ſidelium animae per miser:cordzam Dez requiescant in pace. The choir answers Amen each time. The celebrant and ministers go to vest for Mass at the seats or sacristy. Mass of Rogation follows. It has no Gloria in excelsis nor creed, even on Sunday or in the Easter octave. The Alleluia has a special form, Alleluia once only, with iubilus, and one verse, Alleluza not repeated. The preface is of Eastertide, according to the usual rule. At the end the deacon sings Benedicamus Domino, not adding Alleluia, even in the Easter octave. Where it is not possible to go out the procession goes around the church. Everyone who is bound to say the Divine office is bound to say the Litany of the Saints, with the following psalm and prayers, on these days, if he does not take part in the procession. It should be said after lauds; but it may not be anticipated the day before. It should follow Benedicamus Domino at the end of lauds. The verse Fidelium animae and the anthem of the Blessed Virgin are not said. 35O Cbe TLiturgical pear In churches where the procession cannot be held, it is re- commended that the litany be said or sung before the chief Mass, all kneeling. § 4. ASCENSION DAY ON Ascension Day the Paschal candle is lit before the prin- cipal Mass. It is extinguished after the gospel and taken away after Mass. It is not used again, except at the blessing of the font on Whitsun eve. § 5. WHITSUN EVE THIS day no other office or Mass may be said but those of the eve. In all churches which have a font it must be blessed to- day. This is a strict obligation. PREPARATION.—The morning function * begins with six prophecies. For these purple vestments are used, as on Holy Saturday. The celebrant uses maniple, stole and chasuble, the minister maniples and folded chasubles, till the blessing of the font, or till the Mass, if there is no font. The altar is vested in red, and over this a purple frontal. All is prepared for Mass with red vestments at the credence table, then covered with a purple veil. Near the credence table are three purple cushions for the celebrant and ministers at the litanies. Red Mass vestments must be laid out in the sacristy, as well as the purple ones. If there is a font, a purple cope is laid at the seats or cred- ence table. The acolytes' candles stand on the table, not lit; near it are the Paschal candle (without its candlestick) and the processional cross. A lectern stands in the middle of the choir for the pro- phecies. The altar candles are not lit till the beginning of Mass. At the font everything is prepared as on Holy Saturday p. 32O). ( The celebrant and ministers come to the altar following the acolytes (without candles). The celebrant kisses the altar, then goes to the epistle corner and stands there. The minis- ters stand around as at the introit of Mass. The first pro- phecy is begun. The prophecies are not announced by titles. Six members of the choir or clergy “should read them in turn, each coming to the lectern when summoned by the M.C. or another server. They read them as on Holy Saturday, the server standing at the reader's left, behind him, holding his * Martinucci-Menghini, I., ii, pp. 263-266; Le Vavasseur, ii, pp. 141- I44; De Herdt, iii, pp. 118-119; Van der Stappen, v, pp. 354-355. * The same lector may read more than one prophecy. Eagter to Elövent 35 I biretta. Meanwhile the celebrant reads the prophecy at the altar in a low voice, with hands on the book. When he has finished each, he and the ministers may go to sit at the sedilia. Then he sings the prayer (ferial tone) at the altar, with uplifted hands. He begins with the word Oremus, but the deacon does not sing Flectamus genua, nor does anyone genuflect, because it is Paschal time. During the prayer the ministers stand in line, as at the collects of Mass. The pro- phecies are six of the twelve read on Holy Saturday; ' the second, third and fourth are followed by a tract sung by the choir. Meanwhile the celebrant and ministers may sit. The prayers are not those of Holy Saturday, but are special ones suitable to this vigil. The clergy and others in choir and church sit during the prophecies and tracts, stand during the collects. If there is a font, the Paschal and acolytes' candles are lit during the last (sixth) prophecy. The server who will carry the Paschal candle must now hold it,” near the credence table. After the last collect the celebrant and ministers go to the sedilia and take off their maniples; the celebrant changes the chasuble for a purple cope. They come back to the altar, and the procession goes to the font as on Holy Saturday, that is to say, the Paschal candle is borne in front, then the pro- cessional cross between the acolytes, the choir, M.C., cele- brant between the ministers. At the baptistery everything is done exactly as on Holy Saturday. It will be sufficient here to refer to the directions for that day (pp. 327-331). Baptism should follow, if possible, as then. The procession comes back to the altar singing the litanies (see p. 33.1, n. 1). When it arrives at the sanctuary, the server holding the Paschal candle takes this to the sacristy, and there extin- guishes it. The celebrant and ministers take off cope, cha- subles and stoles; then lie prostrate before the altar; all others kneel during the rest of the litanies (p. 331). At the petition Peccatores te rogamus audi nos the celebrant and ministers go to the sacristy, with the M.C. and acolytes, to vest for Mass. They put on red Mass vestments. Meanwhile servers take away the purple frontal from the altar, leaving it vested in red; the six candles are lit, the altar is adorned as for feasts. All other purple coverings are taken away from the sanctuary. Mass begins as on Holy Saturday. The preparatory prayers are said. The celebrant goes up to the altar and incenses it. He says the Kyrie eleison, then intones Gloria in excelsis Deo. * The Whitsun collects, 1, 2, 3, 4, 5, 6, are nos. 3, 4, 11, 8, 6, 7, of Easter Eve. * It has no candlestick. 352 (Ibe Liturgical 19ear The organ should not be played this morning till this point. It is now played, as on Holy Saturday, the sanctuary bell and church bells are rung. The acolytes do not carry candles at the gospel, but stand on either side of the subdeacon or lectern with folded hands. § 6. WHITSUN EVE IN SMALL CHURCHES THE Memoriale rituum makes no provision for this occasion; but it is easy to see what should be done, from the directions for Holy Saturday. The celebrant will read the prophecies, in a clear voice, at the epistle corner of the altar, vested in purple Mass vest- ments. He changes to purple stole and cope, and goes to bless the font. Before him a server bears the Paschal candle, another the processional cross; he walks between two others, who hold the ends of the cope. At the font he does all exactly as on Holy Saturday (see pp. 340-342). He comes back to the altar. . The Paschal candle is put away in the sacristy. Kneel- ing before the altar, in alb and stole," the celebrant recites the litanies. Then the purple frontal is taken away, the altar is decked for a feast in red. He goes to the sacristy to put on red Mass vestments, comes to the altar and begins Mass, as on Holy Saturday. At the Gloria the bells are rung. If it is desired to make a ceremony of this, on the lines of a Missa cantata, this can be done in the same way as on Holy Saturday (p. 343). But in most small churches with one priest the function of Whitsun Eve will be performed in the simplest manner. § 7. LOW MASS ON WHITSUN EVE A PRIEST who says private Low Mass on this day, that is to say, every priest except the one who celebrates the principal Mass of the day, leaves out the prophecies, blessing of the font, and litanies. He begins Mass exactly as usual. For this purpose an introit is provided in the missal at the end of the Mass. Gloria in excelsis is said (the bells are not rung), not the creed. There are no special ceremonies. § 8. WHITSUNDAY THIS is a double of the first class with closed octave. No other feast may displace it, nor occur during the octave. Feasts may be commemorated during the octave, except on Monday and Tuesday. The colour of the feast and octave is red. * See p. 342, n. I. Easter to Elovent 353 At the verse of the Great Alleluia, Veni sancte Spiritus, reple tuorum corda fidelium, etc., all genuflect. At Low Mass the celebrant genuflects as he says these words. At High or sung Mass he does not genuflect then, but goes to kneel (between the ministers) on the edge of the foot-pace while they are Sung by the choir. The sequence Veni sancte Spiritus follows. Matins has only one nocturn. At terce the hymn Veni creator Spiritus is said, instead of Nunc sancte nobis Spiritus.“ The hymn Venz creator Spiritus is also the vesper hymn. When- ever this is sung, all kneel during the first verse. The hymn should be intoned by the celebrant.” In churches which have a font baptism water is used, instead of holy water, on Whit Sunday, as at Easter (p. 346). § 9. THE SEASON AFTER PENTECOST THIS season begins at the first vespers of the Blessed Trinity on the Saturday after Whit Sunday and lasts till Advent. It contains at least twenty-three Sundays, and may have as many as twenty-eight.” The offices for twenty-four are pro- vided in the breviary and missal. If Easter falls early, so that there are more, the offices for these are taken from those which were omitted after Epiphany. But, in every case, the Mass and office of the twenty-fourth Sunday (containing the gospel about the Day of Judgement) is said on the last Sunday after Pentecost. The colour of this season is green. It has no liturgical peculiarities; but many great feasts occur during it. § Io. CORPUS CHRISTI THE Thursday after the feast of the most Holy Trinity is Corpus Christi." It is now restored as a holiday of obliga- tion." On Corpus Christi and during its octave Alleluia is * Because it was at the third hour that the Holy Ghost came down on the apostles, the hour of terce (Acts, ii, 15). * This hymn always keeps its Paschal doxology (last verse) whenever it may be sung or said. * There are twenty-three Sundays after Pentecost when there are only fifty-two Sundays in the year and Septuagesima falls on the seventh Sunday after Epiphany. In this case the office and Mass of the twenty- third Sunday are said on the Saturday before it; those of the twenty- fourth are always said on the last, whatever happens. There are twenty- eight Sundays after Pentecost when Septuagesima falls on the third Sunday after Epiphany. * Now called: “Commemoratio solemnis sanctissimi Corporis Domini nostri Iesu Christi.” * Cod., c. 1247, § 1. The feasts of the Immaculate Conception and St. Joseph, added by this canon, are not to be holidays of obligation in England. A A 354 (Ibe Liturgical ljear added to the versicle Panem de caelo praestitist; eis and to its response, whenever they are sung. This external solemnity consists of the Mass of the feast and a procession of the Blessed Sacrament. In some countries exposition of the Blessed Sacrament is held on the feast and every day of the octave." The permission of the Ordinary would be required for this. Wherever possible, the procession of the Blessed Sacrament should be held, according to the present law, on the Sunday in the octave. Indeed this procession is the original object of the feast. It should be a general procession for the whole town. That is to say, there should be only one in each town, setting out from the principal church and returning to it, in which the clergy of all the other churches, secular and regular, take part.” It should go out from the church into the streets. In England it is generally not possible to carry the Blessed Sacrament through public streets; nor may this be done with- out special leave of the Ordinary. There is, then, generally no general procession in this country. Each church will have its own procession inside the church. Where a large garden or private grounds belonging to a religious house or to a Catholic can be used, the procession may be made through these grounds. The procession normally should be held in the morning, immediately after the Mass.” It is, however, allowed, and it is not unusual, to put it off till the afternoon, for reasons of convenience. It should be held with every possible solemnity. The Corpus Christi procession is the chief public joyful solemnity of the kind in the year. If the procession passes over much ground, there may be one or two places of repose, arranged like altars, at which it stops. According to the Caerimoniale episcoporum the Sanctissimum should be placed on these “altars” and incensed, the Tantum ergo sung, with the usual versicle and response, but, strictly, Benediction should not be given." * Cod., c. 1291. Merati, Pars IV, tit. xii, Š 4-7 (tom. i., pp. 335-338); Martinucci-Menghini, I., ii, p. 269, § 5. * The Caer. Ep., Lib. II, cap. xxxiii., §§ 1-5, has most elaborate direc- tions to prevent quarrelling among the clergy as to precedence in the procession. The bishop is to settle it, and if anyone is not satisfied he shall be excommunicated. Merati writes columns on the same subject (tom. i., pp. 330–332). Martinucci also is very much concerned about this matter § ii, p. 269, § 9). Fortunately, such foolishness is unlikely to occur in England. * The Caer Ep., Lib. II, cap. xxxiii., §§ 15-16, and all liturgical authorities suppºse this. Caer Ep., Lib. II, cap. xxxiii., § 22. Cfr. Martinucci, I, ii, p. 270, § 15; Le Vavasseur, ii, p. 157, n. 1. There should not be more than two such places of repose: “semel tantum vel iterum ” (Caer. Ep., l.c.). Indeed it seems from the text that the primary object of stopping at Eagter to Elovent 355 However, the Congregation of Rites allows Benediction to be given at altars of repose, not more than twice, if such is the ancient custom." The path over which the procession passes should be strewn with flowers and green leaves; banners and pictures may be hung beside it.” In the procession itself there may be no Scenic representations or people dressed in fancy costumes to represent saints or angels, nor anything theatrical or profane.” Nor may relics and statues be carried." Not more than two thurifers are allowed.” The Congregation of Rites toler- ates the custom that children scatter flowers on the way; but they may not walk among the clergy nor between the clergy and the celebrant carrying the Sanctissimum." The secular clergy should wear the surplice only, regulars wear the habit of their order, canons (if the chapter is present) and prelates their robes. If the chapter assists, the canons may wear vestments of their three orders, that is subdeacons in tunicles, deacons in dalmatics, priests in chasubles." These should be worn immediately over the rochet without stole or maniple, as when the Ordinary sings High Mass (pp. 164-165). The colour of the vestments is white. If the chapter is not present the clergy may be divided into groups wearing these vestments.” If the clergy are so vested the processional cross is borne by a subdeacon in amice, alb, girdle and tunicle, other- wise by a server in surplice only. If the canopy is borne by four, six, or eight of the clergy, these wear white copes.” The Host borne in the procession should be consecrated at the preceding Mass. The celebrant of Mass should carry it all the time, without giving place to another priest. He must carry the monstrance in his hands, walking. No other manner is allowed. such places during the procession is not so much to make a ceremony and thereby honour the Blessed Sacrament as to rest the tired celebrant: “si longior fuerit (via) poterit . . . deponere SS. Sacramentum et aliquantulum quiescere” (Caer. Ep., Lib. II, cap. xxxiii., § 22). * S.R.C., 23 September 1820, no. 2609. The Congr. changed its mind in 1879 (no. 3488, ad III), but went back to its first decision in 1884 (no. 3621, ad III). * Caer. Ep., Lib. II, cap. xxxiii., § 2. * /ö., § 12. * S.R.C., 5 November 1661, no. 1361, ad VII. * Ib., II maii 1878, no. 3448, ad IX. * Zö., 7 February 1874, no. 3324; 11 December 1896, no. 3935, ad I. " Caer. Ep., Lib. II, cap. xxxiii., § 5. * Merati, Pars IV, tit. xii, $ 3, n. 6 (tom. i., p. 328); S.R.C., 22 iul. 1848, no. 2973. * Caer. Ep., Lib. II, cap. xxxiii., § 5. In § 13 “Noble men or Barons and others” are to carry the canopy outside the church. Barons are less common in England than in Italy. 356 (Ibe Liturgical lpear § 11. PREPARATION IN the church and sacristy all is prepared for High Mass, with white vestments, as usual, The church should be adorned as sumptuously as possible.” In the sacristy two thuribles are prepared, torches and candles to distribute to those who take part in the procession. At the credence table, besides all that is needed for Mass, another white humeral veil, more adorned, may be laid out for the celebrant in the procession. There will be a white cope for him, the monstrance covered with a white veil, a second altar bread, to be consecrated at Mass and carried in the procession, the book with prayers for Benedic- tion,” if necessary cords of white silk to put around the cele- brant's shoulders, by which the weight of the monstrance may be relieved while he holds it. In the sanctuary, the proces- sional cross is by the credence table, also the small canopy.” In the choir, or by the communion rails is the large one. There may be four lanterns, containing candles, to carry on either side of the canopy.” § 12. THE CEREMONY" HIGH Mass begins as usual. The colour is white; there is a sequence Lauda Sion. At the offertory the second altar bread is brought in the luna. After the Communion the mon- strance is brought to the altar. When the subdeacon has covered the chalice the celebrant and ministers genuflect; they change places behind him and genuflect again. The deacon puts the Blessed Sacrament into the monstrance" and stands it on the corporal. The celebrant and ministers genu- flect again; they change places, as before. The rest of Mass is celebrated before the Blessed Sacrament exposed (see pp. 66-67). #aa. the end of Mass all is prepared for the procession. Candles are given out to the clergy and lighted. The torch- bearers remain kneeling after the elevation. After Mass the celebrant and ministers come down the steps, make a prostration and go to the seats. Here, not turning their back to the Sanctissimum," they take off the * Caer. Ep., Lib. II, cap. xxxiii., §§ 14, 20, etc. * The Ritus. serv. * If this is used on the way to the larger one. * Martinucci, I., ii, pp. 271-272, § 27. * Cfr. Caer. Ep., Lib. II, cap. xxxiii.; Merati, Pars IV, tit.xii, § 3 (tom. i., pp. 327-335); Martinucci-Menghini, I., ii, pp. 268-279; Le Vavas- seur, ii, 149-158; De Herdt, iii, pp. 430-436; Van der Stappen, v, 356- 358; Wapelhorst, pp. 524–527. * He should not touch the Sanctissimum; if he does, he must at once wash his fingers in the little vessel by the tabernacle. * They should stand with back to the seats. IEagtet to Elövent 357 maniples; the celebrant also takes off the chasuble and puts on the white cope. They are assisted by the M.C. and aco- lytes. They come back to the altar, prostrate on both knees, and kneel there for a short time. The cross-bearer takes the cross and goes to stand at the entrance of the choir, between the acolytes with their candles. The men who will carry the large canopy stand by it. The celebrant bows, rises and puts incense on the two thuribles, assisted as usual by the deacon. With one of them he incenses the Sanctissimum. If there is room in the sanctuary and choir it is best that the clergy now come out from their places and kneel before the altar, in the inverse order of the procession, so that they can rise, turn round, and go at once in the procession. The celebrant receives the humeral veil from the deacon. He and the ministers bow and go to the edge of the foot-pace. He and the subdeacon kneel here. The deacon goes to the altar, takes the monstrance, and hands it to the celebrant, who re- ceives it kneeling and bowing. The deacon then genuflects. The celebrant and subdeacon rise. The ministers change places behind him. The cantors intone the hymn Pange lingua, and the procession sets forth, all rising and prostrating first." It should go in this order: First a banner of the Blessed Sacrament, borne by a clerk in surplice.” Then confraternities in their dress, all holding lighted candles. Then come regulars, of which each group may walk behind its own cross; * magistrates and such people (if there are any) holding candles; the processional cross of the secular clergy between the acolytes with their candles; the choir of singers,” seminarists; parish priests in surplice or other ornament (if such is the custom and if the chapter is not present); the chapter and dignitaries; the two thurifers, swing- ing their thuribles;” then the celebrant, holding the monstrance under the canopy. He goes between the ministers, who hold the ends of his cope. At the sides of the canopy go the torch- bearers. Lanterns with candles may be carried at the sides of the canopy, if the procession goes out. Prelates, if any are present, follow the canopy. All go bareheaded; those who have birettas carry them in their hands. On the way to the larger canopy a server carries the small one over the celebrant. So also at the end of the procession when he comes back to the altar. During the procession hymns and canticles to the Blessed * Except, of course, the cross-bearer (and acolytes, see p. 22). * Martinucci, I., ii, p. 273, § 40. * Zö., p. 273, $42. * Martinucci (I, ii, p. 273, § 45) says that the singers do not hold candles, evidently thinking it impossible to hold both a lighted candle and an open book. * They should walk straight, not backwards or sideways (see p. 294, n. 2). 358 (Ibe Hiturgical lºcar Sacrament and suitable psalms are sung. The same hymn may be repeated. The celebrant and ministers recite psalms. At the places of repose the deacon takes the monstrance and sets it on the altar, observing the usual rules (see p. 367). The celebrant puts incense on the thuribles and incenses the Sanctissimum. Meanwhile the Tantum ergo is sung. The versicle Panem de caelo, etc., with its response," and the prayer Deus gui nobis sub sacramento mirabili follow. If Benediction is to be given at these places of repose, it follows as usual. The procession sets out again. Finally it arrives back at the High Altar of the church from which it set out. Here the deacon sets the monstrance on the altar. The Tantum ergo is sung with versicle, response,” and prayer. Benediction is given as usual. The Sanctissimum is put in the tabernacle, unless exposition follows. § 13. ALL SOULS THE office of All Souls, said on 2 November (or 3 November if All Saints fall on a Saturday), is no longer an extra office, to be said after that of the octave of All Saints. According to the new rule it is now the office of the day, having all the normal parts. On All Souls every priest may now say three Masses for the dead.” The text of these Masses is provided in the de- cree; * it will be printed in future editions of the missal. The colour is black. * With “Alleluia” throughout the octave of Corpus Christi. * See last note. * Cod., c. 806. Const. Apost., “Incruentum altaris,” Io August 1915 (Acta Ap. Sedis, vol. vii, pp. 401–404). * S.R.C., II August 1915 (Acta Ap. Sedis, vol. vii, pp. 422–423). The first Mass is the one hitherto said on All Souls. The second Mass is the one for anniversaries, with new collect, secret and post-communion. The third is the daily Mass for the dead, with new collect, secret and post-communion. At each of these the sequence, ‘‘Dies irae,” is to be said. PART V OCCASIONAL FUNCTIONS ~ *-4 i *" & w-r- —rur sº, -->. * :rge ** it. $ t -， -★} ! * ſº * .- *� §;~ } § 4. šį#; F *► į &{ * · ș ; i | * | � r į ≡ # # § * # ' * |- **| } | * { §. |-| ș ț¢ £ |-* { | || � *· ºſ • . &…●-*ș,# ---- --…*----…..*• • • •- - - - ， " ~ * --' … :~~~~ -- ~- - - - - ~~~~ ~ ~ ~*~+|- CHAPTER XXVII THE FORTY HOURS § 1. GENERAL DIRECTIONS NE of the best known extra-liturgical devotions in Catholic churches is that exposition of the Blessed Sacrament, lasting part of three days, which we call the devotion of the Forty Hours." The laws which now regulate this devotion were promulgated finally in 1731, but the devotion itself is older. Going back, it seems, in its first origin to mediaeval customs, such as watching by the Easter sepulchre, then later con- nected with special prayers of expiation at carneval time, it was formally instituted by the preaching of a Capuchin friar, Padre Giuseppe da Ferno, at Milan in 1537. It was then that the two special notes of this devotion were instituted, namely, that it should last, as nearly as possible, for forty consecutive hours, and that it should begin in another church at the exact moment when it ended in one, and so be kept up all the year round.” The idea of exposing the Blessed Sacrament for forty consecutive hours has been variously explained, for instance, as a memory of our Lord’s forty days’ fast. But the common explanation is that it is in memory of the forty hours during which his soul was separated from his body, between his death and resurrection.” On 25 November 1592 Clement VIII (1592-1605) issued his constitution Graves et diuţurnae, formally organizing the de- votion at Rome. On 21 January 1705 Clement XI (1700-1721) published directions for its observance in the churches of Rome. They were republished by Clement XII (1730-1740) on 1 September 1736. This document, written in the Italian language, is the Instructio Clementina, by which the Forty Hours' devotion is still regulated.” * “Supplicatio (expositio) quadraginta horarum.” Not uncommonly called by the Italian form “Quarant’ Ore.” Cod., c. 1275. * An excellent account of the history of the devotion will be found in H. Thurston, S.J., Zent and Holy Week (Longmans, 1904), chap. iii, pp. I IO-I48. * Neither in the period commemorated nor in the period of the exposi- tion is the number forty hours exact. From three in the afternoon of Good Friday to sunrise (conventionally 6 a.m.) on Easter Day is thirty- nine hours. But St. Augustine calls it forty, counting in the ninth hour (2-3 p.m.) of Friday (De Trinitate, iv, 6; Migne, P.L., xlii, 894-895). Still less are there exactly forty hours of exposition. From Mass on one day to Mass on the third day will be more like forty-eight hours, unless the last Mass is said eight hours earlier than the first, which is hardly possible. * The Instructio Clementina, in Italian with a parallel Latin translation and a long commentary by A. Gardellini, is contained in vol. iv. of the official edition: Decreta authentica Congr. S. Rituum (Rome, Propaganda, 1900), pp. 3-151. J. B. Menghini has edited it, with his commentary, 361 362 (WCCāgional junction3 The Instructio Clementina, in itself, applies only to churches in the city of Rome. It was published for them, and has strict force of law only in their case. However, as always happens, other dioceses follow the example of the mother Church. Several times the Congregation of Rites has ex- pressed its wish that in the arrangements of this devotion, wherever held, the Instructio Clementina should be observed as far as possible." The indulgences attached to it” are to be gained only on condition that at least the substance of that instruction remain, though later popes have conceded modifi- cations of the law of the Instructio in several points without loss of the privileges.” The essence of the devotion was originally that the Blessed Sacrament remain exposed day and night for about forty hours without interruption, that is to say, from High Mass on one day to High Mass on the third day. At the beginning and end of the exposition there should be a procession of the Blessed Sacrament. On the second day of exposition there is to be a votive High Mass for peace, at another altar in the same church." - Only in few places does the exposition begin at another church immediately it ends in the former one, so as to con- under, the singularly unsuitable title: Liturgia Eucharistica (Rome, Desclée, Lefebvre, 1906). Why he uses the name Liturgia for what is essentially an extra-liturgical devotion I cannot say. The Liturgia eucharistica of the Roman rite is the holy sacrifice of the Mass. The text of the instruction alone (in Latin) is in Van der Stappen, Sacra Liturgia (Mechlin, 1905), vol. iv, pp. 204-212. * The clearest statement of the effect of the instruction is that made by the Congregation on 12 July 1749. Asked by the M.C. of the Oratorian Church at Padua whether the instruction may be, or must be, followed out of Rome, it answered: “Praedictam Instructionem extra Vrbem non obligare; laudandos tamen qui se illi conformare student (sic; they mean studeant), nisi aliud ab Ordinariis locorum statutum sit" (S.R.C., no. 2403). So again on 9 May 1857 the Congregation answered questions from Cahors about details of the ceremony: “Inhaerendum, quantum fieri potest, Instructioni Clementinae" (S.R.C., no. 3O49, ad IV). On 18 March 1899, to the M.C. of Alatri (Prov. of Rome): “Expedit servare Instructionem Clementinam.” When Pius X, on 22 January 1914, allowed certain modifications (see below, p. 370), he began by declaring: “quam- vis summopere exoptet ut res iugiter ad tramitem Clem. Instr. com- ponatur.” * The chief indulgences are: plenary once in the forty hours, on con- dition of confession, Communion, prayer for the Pope's intention, and a visit; ten years and ten times forty days for every other visit. For other privileges and indulgences see Menghini, Liturgia Eucharistica, pp. 5-8. * This is the real question in this matter always, not so much whether exposition arranged in a certain manner be lawful, as whether exposi- tion so arranged can be considered a case of the Forty Hours and so share the indulgences and privileges. Otherwise there is no reason against a church having exposition for one, two, three, or any number of days, by permission of the Ordinary, and observing the general rules for expºsition as explained above, pp. 247-249. The devotion began as a prayer specially for peace (see Thurston, Lent and Holy Week, pp. 114-121). (Ibe ſorty ſhourg 363. tinue in some church of the city or diocese all the year round." In others arrangements are made by the authority of the dioceses, by which the Forty Hours' devotion is held at dif- ferent churches at such intervals as are possible and convenient throughout the year. Nor is there now any special connection between this devotion and the time of Carnival or Lent. A further concession is that the Blessed Sacrament may be exposed, not continuously day and night for forty hours, but by day for three days, being put in the tabernacle at night. This arrangement may be followed whenever there is grave diffi- culty in watching through the night.” The general instructions of Clement XII’s document for the Forty Hours are these: A sign or banner should be placed over the door of the church, bearing a symbol of the Blessed Sacrament, that people may see that the Forty Hours are being held there.” The exposition should be made at the High Altar of the church.” If there is a picture over the altar it is to be covered with a red or white hanging. In the same way all pictures close to the altar are to be covered.” No relics or statues of saints are to be placed on the altar." The altar is to have a throne draped in white, according to the usual rule for Bene- diction. On the base of this throne is a corporal." But if the altar has a permanent ciborium or canopy over it, no other is necessary.” On the gradines, at the side of the throne or place where the monstrance will stand, candles are to burn con- tinually during the time of exposition. They must have the percentage of beeswax required for Benediction." At least twenty such candles should burn all the time.” The Ordinary may now allow this number to be reduced to twelve." Flowers may be placed on the altar.” While Mass is said at the altar of exposition an altar cross is not necessary, but is allowed (see p. 249). No light may be placed behind the monstrance, so as to shine through the Sanctissimum.” The windows near the altar may be darkened.” Whatever * This principle is maintained at Rome, Milan and several Italian dioceses. According to Van der Stappen (iv., pp. 202-203) it seems to be kept in the diocese of Mechlin. - * Decree of the Congr. S. Officii, 22 January 1914 (quoted in Wapel- horst, pp. 350-351). For the arrangement in this case see below, p. 370. * Instr. Clem., § 2. * Zö., § 3. * /ö., § 3. * Ib., § 4. * Zö., § 5. * This is the usual rule (see p. 240). * Sixty-five per cent. of beeswax at least (see p. 7). * Instr. Clem., § 6. * S.R.C., 8 February 1879, no. 3480. See the “Circolare" of the con- gregation, quoted by Menghini, Lit. Euch., p. 28, n. * J. B. Pighi, Liturgia Sacramentorum (3rd ed., Verona, 1903), p. 122, requires flowers absolutely: “Altare Expositionis, praeterquam pallio: et conopeo albi coloris, ornatum esse debet pretiosis velis, cereis, floribus. et tapete.” See also Menghini, Lit. Euch., pp. 18-19. * Martinucci-Menghini, I, ii, p. 122, § 8. * Instr. Clem., § 6. 364 (WCCā3ional functions colour may be used for the Mass of Exposition (see p. 365), the altar frontal is to be white." A bench is to be prepared, which will be placed before the altar after the first Mass, at which priests and clerks kneel during the exposition. This bench may be covered with red or green.” Clerks wear cassock and surplice while watching, priests and deacons a white stole. If possible two priests or clerks should watch all the time.” Lay people who watch do so outside the sanctuary.” During the exposition, if anyone has duty in the sanctuary, he must wear a surplice.” Women are not to go into the sanctuary." The Blessed Sacrament reserved in the taber- nacle should be removed, if possible, to another altar, so that people may make their Communion there. They should not receive Holy Communion from the altar of exposition, unless this is inevitable." If private Masses are said during the ex- position at any altar, the Sanctus bell is not rung at all.” Requiem Mass should not be said at this time, unless All Souls is one of the days." Private Masses are said according to the calendar of the day; in them the collect of Corpus Christi, with its secret and post-communion, are added at the end of the commemorations. But this addition is not made on doubles of the first or second class, nor on Palm Sunday, nor the eves of Pentecost and Christmas.” If the rubrics allow it, it is right that the votive Mass of the Blessed Sacrament be said at such times.” Sermons are discouraged during the Forty Hours. But sermons about the Holy Eucharist are tolerated. The preacher wears a surplice (even if a Regular), no stole (according to Roman custom); he preaches bareheaded. He must stand near the altar of exposition, so that no one shall turn his back to it.” If Palm Sunday (or Candlemas) occurs during the Forty Hours, there is to be no procession. The palms (or candles) may be blessed and distributed in a side chapel; or, if this is not possible, the whole ceremony should be omitted.” So also on Ash Wednesday. On Maundy Thursday (to the Mass of the Presanctified on Good Friday) watching at the place of repose takes the place of the usual form. Benediction may not be given. After Mass of the Pre-sanctified no kind of watching before the Sanctissimum is possible. If it is desired to keep up the round of watching without break all the year * Instr. Clem., § 18. * Ib., § 9; Martinucci, I., ii, p. 123, § 11. * Instr. Clem., § 9; Martinucci, I, ii, p. 123, § 13. * Instr. Clem., § 7. 5 A5. * Ib., § 27. * See above, p. 248. * Instr. Clem., § 16. * Ib., § 17; S.R.C., 9 iul. 1895, no. 3864, ad IV. The Mass of All Souls is said at another altar, with purple vestments. *" Instr. Clem., § 17; Martinucci, I, ii, p. 124, § 20. * Instr. Clem., § 17. ** Ib., § 32. * S.R.C., 17 September 1822, no. 2621, ad IX. Cbe jforty thout 3 365 round, an hour of prayer in the church may be substituted and counted as satisfying the principle, as far as possible." On Holy Saturday the Sanctissimum may be exposed again after Mass.” It is impossible to begin the Forty Hours at any church on Maundy Thursday or Good Friday. The day before exposition begins the church bells should be rung, with special solemnity, at the Angelus, and again half an hour before sunset and at the first hour of the night. During the exposition the bells should be rung every hour day and night.” § 2. THE FIRST DAY." THE Mass this day is the solemn votive Mass of the Blessed Sacrament, with Gloria in excelsis and creed, the preface of the birth of our Lord and the last gospel of St. John. It has no commemorations. But this Mass is not to be sung if the day is a Sunday or feast of the first or second class. The other days on which it is forbidden are Ash Wednesday, Holy Week, the Epiphany, Easter and Whitsun octaves, the eves of Christmas and Pentecost. On these days the Mass of the day is to be sung, with the collect, secret and post-communion of the Blessed Sacrament, under one conclusion. All other commemorations are to be left out. The preface and last gospel are to agree with the Mass. The colour of the vestments is that of the Mass. At the procession the celebrant wears a cope of the colour of the Mass. All is made ready for the exposition, as described in the former paragraph. The altar picture is covered, the candles are arranged at the sides of the throne, but are not yet lighted. The corporal is laid on the throne. The altar cross is in its place. Whatever the colour of the Mass may be, the altar is vested in white (p. 364). The usual preparations for High Mass are made, according to the colour that will be used. Besides these, a cope of the colour of the chasuble is laid out on the credence table, also the monstrance, covered with a white veil, and a book containing the prayers to be sung at the end (the Ritus Servandus). A second altar bread is laid on the paten.” The bench at which the priests and clerks who watch will kneel is ready, but is not put before the * Van der Stappen, iv, pp. 203-205, § 2. * Zö. * Instr. Clem., §§ Io, II; Martinucci, I, ii, p. 124, § 22. * For the ceremonies, besides the Instr. Clem. and commentaries quoted above, see Merati, Pars II, tit. xiv (tom. i., pp. 200-207); Martin- ucci-Menghini, I, ii, pp. 121-138; Van der Stappen, iv, pp. 200-2O4; De Herdt, i, pp. 34-37; Wapelhorst, pp. 350-359. * It is supposed that the Host to be exposed will be consecrated at the Mass (Martinucci, I, ii, p. 127, § 34). This is not absolutely necessary (Wapelhorst, p. 353, n. 12). 366 (WCCa:3ional junction3 altar till the end of the ceremony. White stoles for priests and deacons are prepared. The canopy to carry over the Sanctissimum may be placed outside the sanctuary. If a small canopy is also used, this will be by the credence table. The processional cross may be set near this. In the sacristy provision should be made for two thurifers and as many torches as will be used in the pro- cession. Candles to be held by the clergy in the procession will be at hand, either in the sacristy or at some convenient place in the church. Besides the celebrant, ministers and servers for High Mass, a cross-bearer will be required,” two thurifers, a number of torch-bearers, men to hold the canopy and a server to hold the small canopy in the sanctuary.” High Mass” is celebrated as usual, to the Communion. Two Hosts are offered and consecrated." After the Communion, when the subdeacon has covered the chalice, the ministers genuflect, change places behind the celebrant, and genuflect again. The deacon puts the Sanctissimum in the monstrance, which the M.C. must then have brought to the altar. He stands the monstrance on the corporal. From now Mass con- tinues as before the Blessed Sacrament exposed (see pp. 66–67). Towards the end of Mass the other candles on the altar are lighted. Martinucci thinks it would be suitable if they were lighted before the elevation.” The torch-bearers stay till the end of Mass, for the processions. Towards the end of Mass candles are given out to the members of the choir, and are lighted. After Mass the celebrant and ministers come down the altar steps, make a prostration and go to the sedilia. Here they take off their maniples, the celebrant exchanges the chasuble for a cope, assisted by the M.C. and acolytes. In so doing they should not turn the back to the altar. The altar cross, cards and missal are removed. Meanwhile two thurifers bring thuribles from the sacristy. On entering the sanctuary, or before going out, everyone prostrates before the Sanctissimum exposed, according to the usual rule. At the sedilia, when he is vested, the celebrant puts incense on the two thuribles, not blessing it." He does so with his back to the seats; he is assisted, as always, by the deacon, while the subdeacon holds the end of the cope. The celebrant and ministers then come to the altar and * Not a subdeacon, but a server in surplice (Instr. Clem., § 20). * If there is to be no procession (p. 367, n. 1) all that concerns the pro- cession will, of course, be left out. * But see p. 370. * But see p. 365, n. 5. * Vol. I, ii, p. 128, § 40. * Instr. Clem., § 19; not before the altar, according to this. (Ibe iforty bourg 367 prostrate. The celebrant incenses the Sanctissimum, using the thurible of the first thurifer. Meanwhile the procession' is formed in the sanctuary or choir. The men who are to carry the canopy stand by it. When the Sanctissimum is incensed, the M.C. puts the white humeral veil on the celebrant, the subdeacon ties it. All go up to the foot-pace, the celebrant and subdeacon kneel on its edge, the deacon stands at the altar, takes the monstrance, and hands it to the celebrant. He receives it kneeling, first bowing. When he has handed the monstrance, the deacon genuflects. They stand, the celebrant turns towards the people, the ministers change places behind him, so that the deacon shall now be on his right. The cantors intone Pange Jingua. As soon as the celebrant and ministers have gone to the altar, the cross-bearer takes the cross and goes to stand at the farther end of the choir. The acolytes with their candles stand at his sides. The members of the choir should already be kneeling in the centre.” All now rise, prostrate,” turn, and so the procession begins. It goes in this order: First the cross-bearer between the acolytes, then the singers, members of the choir and clergy, all holding lighted candles. The torch-bearers go before the canopy, the thurifers behind them immediately in front of the canopy.” If it is the custom, a server or the M.C. may hold the small canopy over the celebrant, walking behind him to the entrance of the choir, where the larger one, held by four, six, or eight persons, waits. The celebrant goes between the ministers under the canopy; they hold the ends of his cope. During the pro- cession they should recite suitable psalms together. The procession is not to go outside the church, unless the church is very small. In this case it may go round the square or place just outside.” Meanwhile the Pange langua is sung ; the church bells are rung." When it comes back to the High Altar the cross-bearer and acolytes stand on the epistle side and face across the sanctu- ary. The clergy and choir part in two lines, to let the cele- brant pass. As the Blessed Sacrament passes, all fall on their knees. The large canopy remains outside the sanctuary. The smaller one may again be used, to cover the Sanctissimum from the entrance of the choir to the altar. Before the altar (in plano) the deacon kneels and takes the monstrance from the celebrant, and waits standing while the celebrant genuflects. The celebrant then kneels on the * The procession is not unfrequently omitted. * If there is room there. * The cross-bearer and acolytes with him never kneel. * See p. 294, n. 2. * Instr. Clem., § 21. * Ib., § 20. 368 (WCCā3ional ifunctions lowest step and the deacon puts the monstrance on the throne. The subdeacon kneels all the time. The deacon may place the monstrance on the altar, and another priest or deacon in surplice and white stole may put it on the throne. - The subdeacon unfastens the celebrant's humeral veil; the M.C. takes it from him. Now (not before) the verses Tantum ergo and Genitor. Genitoque are sung. At this last verse the celebrant incenses the Blessed Sacrament, as at Benediction. The two thurifers may now go to the sacristy. Meanwhile two cantors come to kneel in the middle of the choir or sanctuary. They begin the Litany of the Saints." This is sung through, the choir answering each petition. The petitions are not sung twice. The cantors sing the first half (e.g., Sancta Maria), the choir answers the second half (Ora pro mobis). After the litany the celebrant, still kneeling, in- tones Pater moster. It is continued silently; he sings Et me mos inducas ºn tentationem; the choir answers Sed libera nos a malo. The cantors intone the psalm Deus in adzutorium meum intende, which is continued by the choir, each side singing an alternate verse. The celebrant, kneeling, sings Salvos fac servos tuos, and the verses which follow.” He stands and sings Dominus vobiscum, and the prayers. Then, kneeling again, he sings Domine exaudi orationem meam. The cantors sing Exaudiaț mos omnipotens et miseri- cors Dominus. The celebrant sings Fidelium animae per miseri- cordiam Dei requiescant in pace. R. Amen. All remain for a short time praying silently. They rise, prostrate, and go to the sacristy. - The Blessed Sacrament remains exposed. There must al- ways be people who watch in the church, taking hours, or shorter periods by turn. If possible there should be two priests, deacons, or clerks in holy orders who kneel at the bench in the sanctuary. Priests and deacons wear surplice and white stole, other clerks surplice only.” § 3. THE SECOND DAY ON this day a solemn votive Mass for peace is to be said, “not at the altar of exposition but at another altar in the church. It should be High Mass.” The vestments are purple, the Gloria in excelsis is not said, nor the creed, unless it be a * The litany and the following prayers for the Forty Hours are in the English Ritus serv. (ed. 1913), pp. 31-40. * Zö., pp. 36-37. * See above, p. 364. * In the missal, the Mass “Da pacem Domine.” But the bishop may substitute for this another suitable votive Mass, at his discretion (S.R.C., 9 maii 1857, no. 3O49, ad IV). * But see p. 370. (Ibe jotty bourg 369 Sunday. The collect, Secret and post-communion of the Blessed Sacrament are joined to those of the Mass, under one conclusion. No other commemoration is made. The preface is the common one, on Sunday that of the Blessed Trinity. The gospel of St. John is said at the end. But on those days on which the votive Mass of the Blessed Sacrament at the exposition may not be said (see p. 365) neither may this votive Mass for peace occur. On such days the Mass of the day must be said, with the collect, secret and post-communion for peace only, under the same conclusion. The collect of the Blessed Sacrament is not said, nor are any other commemorations made. The rite of this Mass is that of High Mass as usual. The only difference is that the Sanctus bell is not rung. § 4. THE THIRD DAY HIGH Mass' of Deposition follows all the rules of that of ex- position on the first day. It is a solemn votive Mass of the Blessed Sacrament sung at the altar of exposition. All must be prepared beforehand for the Mass and procession, as on the first day (see p. 363), except, naturally, that the monstrance is in use. Nor will a second altar bread be consecrated. The rules for days on which the votive Mass may not be said are the same as on the first day (p. 365). On these days the Mass of the day is said, with the collect, secret and post-communion of the Blessed Sacrament, after those of the Mass, under one conclusion. The chief difference is that this Mass of Deposi- tion is all said before the Blessed Sacrament exposed. There- fore, during the whole Mass the rules for that occasion are to be observed (see pp. 66-67). The procession follows at the end of Mass. But this time the litanies are sung before the procession. The celebrant and ministers go to the sedilia, to change their vestments, as on the first day. They come back to the altar, prostrate and kneel on the lowest step. The cantors, kneeling in the middle of the choir, begin the Litany of the Saints. It is sung as before. The prayers follow as before, down to the versicle Domine exaudi orationem meam and its response. Towards the end of the litany, or during the prayers that follow, the two thurifers go to the sacristy and return with thuribles. They make the usual prostration before going and on returning. The procession is formed.” When the response to Domine exaudi orationem meam has been sung, the cele- brant rises and puts incense in both thuribles, not blessing it. Taking the first thurible he incenses the Sanctissimum. He receives the humeral veil and goes up the steps with the * See p. 370. * It may be omitted, as on the first day. B B 37O (WCCâ3ional junctions ministers. Here the deacon gives him the monstrance, as on the first day. The procession goes round the church singing Pange lingua. The celebrant and ministers recite suitable psalms meanwhile. They come back to the altar, the deacon puts the monstrance on the corporal. The verses Tantum ergo and Genitor: Genito- que are sung. The Blessed Sacrament is incensed at this last verse. The cantors sing the versicle Panem de caelo, etc.” Then the celebrant sings the prayer Deus qui nobis sub sacramento mirabili, and adds at once the other prayers, which on the first day are sung at the end of the litany,” not saying Dom- inus vobiscum. They continue to the end, as on the first day (p. 368). The celebrant gives Benediction according to the usual rules (see pp. 242-246). The Sanctissimum is put back in the tabernacle by the deacon, or by an assistant priest. The clergy who hold lighted candles extinguish them. All rise, genuflect, and go to the sacristy as after every Benediction. So the devotion ends. § 5. MODIFICATIONS OF THE RULES OF THE CLEMENTINE INSTRUCTION IN England it is recognized that where High Mass is not possible, the Masses of these days may be sung Masses without ministers, or even Low Masses.” If there is real difficulty about holding the processions on the first and last days, they may be omitted.” In this case all else is done as above. Pange lingua is sung while all kneel before the altar; the litanies and prayers that follow are sung, as when there is a procession. The most considerable modification is that the devotion may be held, not continuously by day and night, but, in case of difficulty in this, for three days during the day only.” In this case it begins, as described above, with High, sung, or Low Mass. In the evening the Sanctissimum is replaced in the tabernacle by a priest or deacon in surplice and white stole. He does not give Benediction, unless special permission for this has been granted. On the second day a priest, vested in the same way, ex- poses the Sanctissimum and incenses it. Meanwhile Pange Zingua and prayer Deus quº mobis may be sung or recited. * Instr. Clem., $31. In small churches it is often sung by the celebrant. * Ritus serv., pp. 38–39. * The strict law of High Mass on the three days (Instr. Clem., § 15) applies only to Rome. See Menghini, Lit. Euch., p. 76; Wapelhorst, p. 352, n. 6. * Wapelhorst, p. 355, § 8. * This is now expressly sanctioned by Pius X (Decree of 22 January 1914, quoted in Wapelhorst, pp. 350-351). (Ibe jotty ſhout 3 371 Benediction is not given. This should be done early in the morning. Later follows the Mass for peace. The Blessed Sacrament is put in the tabernacle in the evening as the day before. The third day some authors say that there should be no Mass to take the place of the Mass of Deposition, since the deposition is made in the evening.” Others allow the votive Mass, though the Blessed Sacrament is not put in the taber- nacle at the end.” In the evening of this day there may be the procession, or Pange lingua is sung, preceded by the litanies, as after the Mass of Deposition in the case of the exact observ- ance of the instruction.” Benediction is given and the devo- tion ends. * E.g., Martinucci, I., ii, p. 124, § 24. * Wapelhorst, p. 356, § 224. * This is the usual practice in England. CHAPTER XXVIII CANONICAL VISITATION AND CONFIRMATION § 1. GENERAL PRINCIPLES NE of the chief duties of a diocesan bishop is to know his clergy and people, to see that everything concerning the worship of God in his diocese is in order, to decide disputed matters, and correct any possible abuses. The opportunity for all this is his Canonical Visitation of churches, parishes and religious in- stitutions." The Council of Trent explains the purpose of Canonical Visitation: “The chief object of all Visitations is to maintain right and orthodox doctrine, to drive out heresies, defend good and correct bad manners, to incite the people to religion, peace and innocence by sermons and warnings, to arrange all things according to the need of the place, time and occasion by the prudence of the Visitor, for the good of the people.”” The Ordinary should make the visitation himself,” or (if he is legitimately prevented) by a delegate. There is no special law as to who this delegate shall be. The Ordinary may send any priest he chooses to appoint, his vicar-general, a rural dean, or other. But, since in most countries the opportunity of the visitation is used for the administration of confirma- tion, either the Ordinary will come himself or he will send an auxiliary bishop. The Council of Trent desires the visitation to be made once a year, or (in the case of a large diocese) once every two years." In missionary countries (as England) a longer interval may elapse between the visitations. The new Codex says at least every five years. The Ordinary may, however, visit oftener and at any time he thinks fit. All persons, places and objects belonging to the diocese are visited; that is, the clergy and Catholics who live in each parish or mission, all churches and chapels, including the churches of regulars, as far as they do diocesan work. In matters of the internal discipline of exempt religious houses the Ordinary must approach the religious through their own Superiors, unless he has a special delegation for this purpose from the Holy See.” The Ordinary also visits all convents of nuns,” religious and pious institutions, such as schools, orphan- * Cod., c. 343-346. * Conc. Trid. Sess. XXIV, de Reform. c. 3. * In default of the Ordinary, the Metropolitan. Cod., c. 274, 5°. * Conc. Trid. Sess. XXIV, de Ref. c. 3. * Zö., Sess. XXI, de Ref. c. 8; Sess. VI, de Ref. c. 3. * All convents of religious women are subject to visitation by the Ordinary, whether they have a regular Superior or not. But those under regular Superiors are only examined by him for certain specified matters. 372 Canonical ll)igitation allo Confirmation 373 ages, almshouses, and so on. He examines the objects of divine worship, the furniture of the church, vessels and vest- ments. He inquires into the conduct of services, the admin- istration of sacraments, administration of ecclesiastical pro- perty in all its forms. He examines the books of the parish, the register of baptisms, marriages, confirmations and funer- als. He makes any inquiries that seem opportune to him con- cerning the life of the clergy and people. He allows the people an opportunity of speaking to him, that they may expose any question or make any complaint. Canon Law sums up the objects of the visitation as “Loca, res, munera, personas.” The parish, mission, or institution must provide the ex- penses of the visitation. A so-called “Procuratio’’ or “Portio canonica,” that is, a sum of money for this purpose, is due to him. The law of the Council of Trent is that this sum should not exceed what is required for travelling expenses and suit- able maintenance during the time of visitation. In some countries it is the custom that the bishop pay all expenses him- self. The Council of Trent says that this custom is to be main- tained, where it exists." The Congregation of Propaganda, by a special rescript, approves of the rule that in England an offering be made by the mission or institution to the bishop for the expenses of visitation.” The Ordinary may bring other co-visitors with him, to whom he delegates part of the duty. There is no Suspensive appeal (appellatio suspensiva) from any decision made by the Ordinary at the visitation; that is to say, no such appeal as can impede the execution of what he decides. But a Devolutive appeal (appellatio devolutiva) is allowed, namely, the decision may be deferred to a higher court, after it has been obeyed.” There are differences in the ceremony of visitation, accord- ing to whether it is made by the Ordinary or by his auxiliary bishop. There are further modifications according to the rank of the Ordinary. In the first place we consider the visitation of the church of the mission, next that of convents and in- stitutions, lastly that of the churches of exempt regulars." See the Decrees quoted in B. Ojetti, S.J., Synopsis Rerum Moralium et Juris pontificii (Rome, 1912), vol. iii, pp. 4113-4120. Cod., c. 344. * Conc. Trid. Sess. XXIV, de Ref. c. 3. * 30 November 1882. * Conc. Trid. Sess. XXIV, de Ref. c. Io. * The ceremonies for Canonical Visitation are in the Pontifical (“Ordo ad visitandas parochias” in Part III). A full account of the rite will be found in Gavanti-Merati (Praxis compendiaria visitandae civitatis et dioecesis ab episcopo, tom. iii, pp. 37-50). See also Martinucci-Men- ghini, Lib. III, cap. xii, “De Sacra visitatione " (I, ii, pp. 418-433); Le Vavasseur, ii, pp. 175-185; Fonct. Pont., i, pp. 425-431; Wapelhorst, pp. 441-447. Cardinal Vaughan, when Bishop of Salford, issued a book containing a description of the rite as approved for English dioceses (The Rite of the ordinary sacred Canonical Visitation of a diocese, Salford, 374 (WCCa:3ional jfunction3 § 2. BEFORE THE VISITATION NOTICE of the visitation will be sent in due time to the rector of the church. In most cases the day and hour are arranged by agreement with him, so that both may be convenient for the people who will attend and the candidates for confirmation. The visitation must be announced to the people beforehand, generally on the Sunday before it takes place, if not earlier. Notice is given that the faithful will have an opportunity of seeing the bishop privately in the sacristy or other convenient place. The hymn Veni Creator is sung or recited, with the versicle Emitte Spiritum tuum, its responses and the prayer Deus qui corda fidelium, after the chief Mass on the Sunday before the visitation. § 3. VISITATION BY THE ORDINARY SUPPOSING the Ordinary to be a bishop' the following are the ceremonies of his visitation. The general order is always the same, namely, reception of the bishop at the doors of the church, procession to the altar, prayers for him, his blessing (possibly Mass), his ser- mon to the people, proclamation of the indulgence he grants, prayers for the dead, confirmation, visitation of the tabernacle and altar (possibly Benediction), visitation of the church and its furniture, of the sacristy, its vessels, holy oils and vest- ments, the opportunity for the faithful to speak to the bishop, examination of the mission books and accounts, instructions to the clergy, last visit to the Blessed Sacrament. In the details, the vestments worn and so on, greater or less solemnity may be used. If the visitation takes place in the morning, either the bishop himself may say or sing Mass, or the rector of the church may do so in his presence. In this case the Mass is said after the bishop has given his blessing. His address to the people is made after the gospel of the Mass. The following preparations must be made. The church and High Altar are decorated as for a feast. If Mass will be celebrated the altar is vested in the colour of the day; otherwise it is vested in white, for the Benediction and confirmation. At the door of the church a small carpet is laid, and on it a cushion is placed for the bishop. If the processional s.a.). This contains all the ceremonies and the full text of the prayers; but the music is the now extinct “Ratisbon" chant, very badly printed in modern notation (with semibreves, minims and crotchets). In the diocese of Westminster leaflets have been drawn up, containing a sum- mary of the rite for the two cases of visitation by the archbishop or by an auxiliary bishop. The ceremonies here described are those approved for England. * That is, not an archbishop (see § 4, p. 384). Canonical lºígítation ano Confirmation 375 canopy will be carried over the bishop, it is prepared by the door. If there are not enough servers to make a procession to the door, a table must stand there, on which are placed the thurible with burning charcoal, the incense boat, a crucifix covered with a white veil which the bishop will kiss, the vessel and sprinkler of holy water. In the sanctuary a carpet is laid before the altar steps. On it is a kneeling stool covered with two cushions, one on which the bishop will kneel, the other on which he will rest the arms. The colour of this covering and the cushions is green for a bishop, red for a cardinal. If Mass is not to be said a faldstool or chair is placed on the foot-pace on the gospel side, where the bishop will sit while preaching. On the credence table are a black stole (sometimes a black cope) for the absolutions for the dead. If there is no ceme- tery a catafalque, or at least a black cloth to spread on the ground during these prayers, must be prepared in some con- venient place. A white humeral veil for the bishop is laid out on the credence table, if he will give Benediction. On the altar a burse and the tabernacle key are laid. The missal-stand is at the epistle side, a pontifical, open at the form for the bishop's blessing, at the centre of the altar. There are no altar-cards." The bishop's vestments are laid out on the altar. If he will not say Mass, they are an amice (possibly alb and girdle), white stole and cope. The precious mitre stands at the gospel side,” the golden mitre at the epistle side, and near it the hand-candle. The infulae of both hang over the frontal. If the bishop will perform the absolutions in cope and mitre, the linen mitre is put on the credence table. The six candles are lighted before the bishop is received at the church door. For confirmation” the stock of chrism is prepared on the credence table, also a plate with cotton wool to wipe the candi- dates after their anointing, a vessel of water, dish and towel for the bishop to wash his hands, a plate on which are dry bread and (generally) a piece of lemon.* If Mass is to be said by the bishop, his Mass vestments are laid out on the altar; the white cope must be put at the sedilia or on the credence table. At the credence table all is prepared for Mass, as above (pp. 72, 163). If Mass is to be said before the bishop, the altar and credence table are pre- * If a priest will say Mass in the bishop's presence, the altar-cards are laced on the altar before he begins. * If the bishop will wear the precious mitre in procession. Otherwise the golden mitre alone (used at Confirmation) stands on the gospel side. * See pp. 388-390. * Usually the pontifical ornaments and vessels (mitres, hand-candle and chrism) will be brought by the bishop and arranged by his chap- lain beforehand. 376 (WCCāgional function.9 pared for Mass. He will assist at a kneeling stool in the sanctuary.” In the sacristy, if there is to be a procession to the door of the church to receive the bishop, the holy water and thurible are prepared, also the processional cross and acolytes’ candles, the crucifix that the bishop will kiss, on a plate covered with a white veil, a white stole (sometimes a cope) for the rector of the church. The vessels, vestments and furniture that the bishop will examine must be ready for this purpose, also whatever books he will see, either in the sacristy or the priests’ house. All the clergy of the church go to the door to receive the bishop. There should also be a thurifer, cross-bearer and acolytes, two other servers to carry the holy water and crucifix, four servers to hold the book, candle, mitre and crozier, torch- bearers.” The rector of the church wears a surplice and carries a stole that he will put on at the door of the church. Or he may, for greater solemnity, go to the door in surplice, white stole and cope. The procession may go to the house where the bishop awaits it and conduct him thence to the church. Meanwhile they sing the canticle Benedictus. But in England the bishop, with his chaplain, is usually received at the door of the church. The Ordinary wears rochet and mozzetta, or the cappa magna. The rector, clergy and servers go to meet him at the door. The rector uncovers and puts on his stole (if he is not in cope and stole already). He holds the small crucifix for the bishop to kiss. Meanwhile the bishop kneels on the cushion or kneeling stool there prepared. The bishop rises. The rector hands him the sprinkler, kissing first it, then the bishop's hand. The bishop makes the sign of the cross on himself with holy water, then sprinkles the rector and those who stand around. The thurifer kneels before the bishop, holding up the thurible. The rector takes the spoon and hands it (with the solita oscula), saying Benedicite reverendissime Pater (to a cardinal Benedicite eminentissime ac reverendissime Pater). The bishop puts on incense and blesses it. The thurifer rises; the rector takes the thurible and incenses the bishop with three double swings, bowing before and after. The procession now goes up the church. The thurifer goes first, then the cross-bearer between the acolytes, then the choir, servers, clergy, the rector of the church, bishop's chap- lain, lastly, the bishop himself. A canopy may be carried over him by men chosen for that purpose. If the bishop is in cappa his train is held by a server. As the bishop goes up the church he blesses the people. Meanwhile the antiphon * See pp. 66–71. * If the bishop wears the cappa, a train-bearer will be needed. Canonical lºígitation and Confirmation 377 Sacerdos et Pontifex, or the responsory Ecce Sacerdos magnus, is sung or recited. Before the altar the bishop kneels at the faldstool. The cross and acolytes' candles are put aside in the usual place. All kneel, except the rector, who stands at the epistle corner of the altar, facing the gospel side. He then sings or says the following versicles, the choir singing the answers, or the servers saying them:" Protector noster dispice Deus, Et respice in faciem christi tui.’ Salvum fac servum tuum, Peus meus, sperónáem in £e. Mitte et Domine auxilium de sancto, At de Sion tuére eum. Mihil proficiat inimicus in eo, Etfälius iniquitätis mom appomat nocére ei. Dömzme exaudi orationem meam, Et clamor meus ad te ventat. Domzmus vobiscum, Ef cum spiritu tuo. Oremus: Deus humilium visitätor, qui eos patérna dilectione consoláris, praetende societáč nostrae grâteam tuam, ut per eos in quibus Adºbztas Zuum ºn nobz's sentedmus adventum. Per Christum Dóminum nostrum. Az. Amen. The rector takes off his stole, and cope if he has worn one. The bishop goes up to the altar and kisses it in the middle. He says or sings the form for his blessing: M. Sit momen Dömini bemedictum, *. Ex hoc nunc et usque in saeculum. /. Adiutorium mostrum ºn nomine Domint, A. Qui fécit caelum et terram. Benedicat vos omnipotens Deus, Pa + £er et Fi + lius et Spiritus + sanctus. fº. Amen. Meanwhile the rector and all in church kneel. If Mass is to be said, it follows now. If the bishop will say Mass, he is vested before the altar. If it is to be said in his presence, the celebrant goes to the sacristy to vest. The bishop kneels at the faldstool. For the ceremonies of Low Mass by a bishop see pp. 72-75. For Low Mass in his presence see pp. 69-71.” * The text is given, since there may be difficulty in finding it. * The “christus” in the (anointed) bishop. * It is unlikely that the bishop will desire High Mass to be sung in his presence, and still less likely that he will himself sing High Mass. How- ever, the rules for both these functions may be found above, chaps. xv and xvi. 378 (WCCāgional junction 3 After the gospel of the Mass the faldstool or chair is placed on the foot-pace at the gospel side. The bishop sits there and addresses the people. Meanwhile the celebrant sits at the sedile. After the ad- dress the indulgence is proclaimed, as below. If Mass is not said, as soon as the bishop has given his blessing he sits on the faldstool or chair on the foot-pace. A priest or server stands before him, below the altar steps, and sings or says the Confiteor. This may be done by the rector of the church. No change is made in the text of the Comfiteor; but he who says it genuflects to the bishop as he says tibi pater or te pater. The rector then reads the formula of indulgence, first in Latin, then in English: Reverendissimus in Christo pater et dºminus, Döminus W.” Dez et apostolicae sedis gratia huius sanctae M.” ecclésiae epis- copus, dat et concedit omnibus hic praesentibus quinquaginta dºes de vera indulgéntia in forma Ecclésiae consuéta. Rogóte Deum profelici statu sanctissim? dºmini nostri W.” divina pro- videntia Papae M.," Dominationis suae reverendissimae et Sanctae matris Ecclesiae. The Right Reverend Father and Zord in Christ, M. by the grace of God and of the Apostolic See Bishop of this holy Church of AV. gives and grants to all persons here present fifty days of true indulgence, in the customary form of the Church. Pray to God for the good estate of His Holiness M.” by Divine Provid- %. Pope, of His Lordship the Bishop, and of holy Mother hurch. For an AR CHBIs HoP: Reverendissimus in Christo pater et dominus, Dóminus M. Dei et apostólicae sedis grätia huius sanctae M. ecclésiae Archi- episcopus, dat et concédit 6mnibus hic praesentibus centum dies de vera indulgéntia in forma Ecclesiae consuéta. Rogáte Deum profelicz statu sanctissimz domini nostri M. divina providentia Papae M., Dominationis suae reverendissimae et sanctae matris Ecclesiae. The Most Reverend Father and Lord in Christ, W. by the grace of God and of the Apostolic See Archbishop of this holy Church of M. gives and grants to all persons here present one hundred days of true indulgence, in the customary form of the Church. Pray to God for the good estate of His Holiness W. by Divine Providence Pope, of His Grace the Archbishop and of holy Mother Church. * The bishop's Christian name only. * The name of the diocese in adjective form (gen. sing.). * The Pope's name only. * The Pope's number. * The Pope's name and number. Canonical U)igitation ano Confirmation 379 For a cARD INAL and ARCH BIs HoP: Eminentissimus et reverendíssimus in Christo pater et dominus, Döminus Av. čituli sancti M. sanctae romanae ec- clesiae (presbyter) Cardinalis AV. et archiepiscopus M. dat et concedit 6mnibus hic praesentibus bis centum dies de vera 2n- dulgéntia in forma Ecclesiae consuéta. Rogóte Deum pro felici statu sanctissimi domini nostri M. Divina providentia Papae AW. Dominationis suae eminentíssimae ac reverendissimae et sanctae matris Ecclesiae. The Most Eminent and Right Reverend Father and Lord in Christ M.” Cardinal (priest) of the holy Roman Church, of the title of Saint M. and Archbishop of W. gives and grants to all persons here present two hundred days of true indulgence, in the customary form of the Church. Pray to God for the good estate of His Holiness M. by Divine Providence Pope, of His Eminence the Cardinal and Archbishop, and of holy Mother Church. Meanwhile two servers take the pontifical and candle, they genuflect before the altar, then before the bishop, and stand by him.” The bishop reads the form Precibus et meritis, etc.; then Indulgentiam, absolutionem, etc. Lastly, Et benedictio Dei omnipotentis Pa-H tris et F + lie et Spiritus + sancti descendaf super vos et mainedt semper. To each form the answer is Amen. The PRAYER's For THE DEAD (called absolutions) follow. The bishop puts on a black stole over his rochet.” He may vest in amice, black stole and cope, simple mitre. If there is a cemetery near the church, the following cere- monies are used. The bishop genuflects and turns with his back to the altar. A server holds the pontifical before him, the candle is held by another at his left. A server holds the holy water at hand: the thurifer stands near with the thurible. The bishop recites" the antiphon Si iniquitates, etc., then the psalm De profundis, alternately with the clergy around, using the verses Réguiem aetérmam doma eis Dömine and Et lux perpétua lúceat eis, instead of Gloria patri and Sicut erat. He takes off his biretta (or the mitre is taken off) and con- tinues: M. Kºrze elezsom Jº. Christe elemsom, - M. K3'rze eleison. Pater noster (continued in silence). Meanwhile he sprinkles with holy water and incenses thrice, before him. /. Et me nos indiſcas in tentationem, * It is usual to say the cardinal's Christian name first, then, after “Cardinalis" his surname. * The book in front, the hand-candle at his left. * Not over the mozzetta. See Menghini's note in Martinucci, I, ii, p. 423, n. I. * These prayers are not sung. 38o Qccasional functions Sed libera nos a malo. An memoria aeterma erunt zusti, Aö auditione mala mom time bunt. A porta infer: Arue Dömine dinzmas edrum. Requiem aeternam doma eis Domine, At lux perpétua lúceat eis. AXomine exaud, orationem meam, Ef clamor meus ad te venzał. AX'mzmus vobiscum, . Et cum spiritu tuo. Oremus: Deus qui inter apostólicos sacerdötes.' . . . i Jº The bishop puts on his biretta (or is covered with the mitre) and the procession goes to the cemetery. The thurifer and server with holy water go first, then the cross-bearer between the acolytes, the clergy, rector of the church, bishop's chap- lain, the bishop. If there are other visitors with the bishop they may hold the ends of his cope (if he wears one). Other- wise, if he is in cope, its ends should be held by the rector and chaplain. On the way to the cemetery the choir sings or recites the responsory Qui Lagarum resuscitasti a monumento foetidum.” The bishop with his ministers recite De profundis, with the antiphon S. inzquitates. In the middle of the cemetery the cross-bearer and acolytes stand facing the bishop. The choir, clergy and servers are around him. The responsory Libera me Domine de morte aeterna " is sung. Meanwhile the bishop puts on and blesses incense, the assist- ant at his right handing the spoon as usual. There are no kisses, since it is a funeral service. The cantors sing Kyrie elemson; R. Christe eleison ; cantors and choir together, Kyrie eleison. The tones for this are as at a funeral.” The bishop uncovers and intones Pater moster (continued in silence). While he says the Lord's Prayer, he first sprinkles the ground before him with holy water, then incenses it with three double swings. Then: /. Et me nos indiºcas in tentationem, A. Sed libera nos a malo. * The first collect in the “Missa quotidiana "for the dead in the missal. * This is the second responsory of Matins for the dead. It will be found, with the chant, in the Vatican-Solesmes Liber Vsualis (no. 780, Desclée, 1914), p. 1158. * The responsory sung at funerals, at the absolution (ib., p. 1138). * Ib., p. 1140. QVamomica[ lì)i3ítatíom amò Confirmatiom 381 Am memoria aeterna erunt zusti, Ab auditióne mala mom timébunt. A porta fnferi Erue Dómine dimimas e6rum. Aequiem aetérnam doma eis Dómine, AEt lux perpetua luceat eis. Dómzne exaudi oratiónem meam, Æz clamor meus ad te veniat. /)óminus vobfscum, . Et cum spfritu tuo. Oremus: Deus quz inter apostólicos sacerdótes . . . Deus vemiae largitor et humdnae salútas amdtor . . .* Deus, cuius miseratióne ánimae fide/zum requiescant, fämulis et famulábus tuis ómnibus hic et ubique in Christo quiescéntibus da propttius veniam peccatórum; ut a cunctis redtibus absoluti, zecum sine fine laetentur. Aer Christum Dóminum mostrum.* J2. Amen. Æ. Réquiem aetermam doma ezs Dómine, £. Et lux perpetua luàceat eîs. The cantors (or the bishop himself) sing or say: J2 „V. Requiéscamt in pace. J2. Amem. The bishop makes the sign of the cross over the cemetery, puts on his biretta (or receives the mitre), and the procession goes back to the church. Meanwhile the choir recites (not singing) the psalm Miserere. The bishop says it with his ministers in a low voice. At the end, instead of Gloria Patri, the verses Requiem aetermam, etc., are said. In the church, before the high altar, the bishop standing before the altar again uncovers, and says the following verses and prayer, the servers holding the book and hand-candle. Kyrie elez som. Chrzste e/ezsom. Kyrie eleisom. Pater moster (continued silently). Et me mos induácas zm temtatiónem, Sed libera mos a malo. A porta fmferì Ærue D6mine dmimas e6rum. Æ)ómine exaudâ oratiónem meam, Et clamor m, '!s ad te venzat. Dóminus vobfscum, Aez cum spíritu tuo. * The first and second collects of the ** Missa quotidiana defunct- orum '' in the missal. * The collect ** pro his qui in coemeterio requiescunt" in the missal. (No. Io among the ** orationes diversae pro defunctis *), with one slight modification. These three prayers are said under one conclusion. ! 382 (WCCā3ional function3 Oremus: Absolve, quaesumus Dómine, dinimas famulorum famulariſm- que tuárum ab omni vânculo delictórum, ut in resurrectionis gloria inter sanctos et electos tuos resuscitate respårent. Per Christum Döminum mostrum.” Je. Amen. conFIRMATION follows at once (see pp. 388-391). If the church has no churchyard or cemetery immediately around it, the following simpler form has been approved.” A catafalque is set up in the choir, or a black cloth is spread on the ground in the middle. The bishop, having put on a black stole (or vested in amice, black stole and cope and simple mitre), stands before this with his back to the altar. The servers hold the book and hand-candle. Others have holy water and incense at hand. He recites with those around De profundis, with the an- tiphon Si iniquitates observdiveris Dómine, Dómine quis sus- finebit before and after. Then he uncovers and says the following versicles and prayers. Those around answer them: J. Kyrie eleison, A. Christe eleison, M. Kyrie eleison. Pater noster (continued silently). While he says the Lord's Prayer, the bishop puts incense into the thurible and blesses it. The assistant at his right hands him the spoon and takes it back, kissing neither the spoon nor the hand. The thurifer kneels. The bishop sprinkles the catafalque or black cloth with holy water and incenses it thrice. He continues: At me nos inducas in ſentationem, Sed libera nos a malo. In memoria aeterma erumt tusti, Ab auditione mala non time bunt. A porta infer: Erue Dömine ànzmas eorum. Réguiem aeternam dona eis Dömine, Æt lux perpetua lúceat eis. Dómine exaudi orationem mean, At clamor meus ad £e vénzań. Dóminus vobiscum, Et cum spiritu tuo. Oremus: Deus qui inter apostólicos sacerdötes . . . * Modified from the prayer at Lauds in a Dirge (it occurs also as the post-communion “pro uno defuncto’’ (no. 5) in the missal. * Decision of Card. Barnabò in 1866, quoted in Card. Vaughan's Rite of the ordinary Canonical Visitation, p. 13. Canonical Uigitation ano Confirmation 383 Deus, veniae largłłor et humdinae salútis amator . . Deus cuius miseratiºne dinimae ſidelium requiescunt, fimulis eč famuldºus tuis 6mnibus ubique in Christo quiescenzibus da propätzus venzam peccatorum, ué a cumczi's reditibus absoluti £ecum sine fine laetentur. Per Christum Dominum mostrum." ſº. Amen. M. Requiem aeternam doma eas Dömzne, &. Et lux perpétua lúceat eis. The cantors (or the bishop himself): /. Requiéscant in pace. A2. Amen. This is the end of the prayers for the dead in churches which have no cemetery attached. The bishop, standing before the altar, is vested for the administration of con FIRMATION. For this see below, pp. 388-39.I. After the confirmation the bishop, still vested in white stole and cope, kneels before the tabernacle, with head uncovered. If the Blessed Sacrament is reserved in a side chapel, the bishop is conducted thither in his mitre. The rector of the church puts on a white stole, goes up to the altar, spreads the corporal, opens the tabernacle, and puts the ciborium and other vessels containing the Sanctissimum on the corporal. If Benediction is not given, the choir now sing Tantum ergo. The bishop puts incense into the thurible and incenses the Sanctissimum, as usual. He then goes up to the altar, genu- flects, opens the ciborium and other vessels containing the consecrated particles, looks at them and at the inside of the tabernacle. He leaves the vessels on the corporal and comes back to kneel before the altar, while Tantum ergo is sung. He then gives Benediction with the ciborium, wearing a white humeral veil. The rector puts the vessels back into the taber- nacle, making the usual genuflections, and shuts the tabernacle. If the bishop gives Benediction with the monstrance, the choir may begin with O salutaris. The rector opens the taber- nacle and puts the vessels on the altar. The bishop incenses the Sanctissimum, then goes up and examines everything, as above. The rector puts away the other vessels, puts the Sanctissimum in the monstrance and exposes it. Benediction follows, according to the usual rule when it is given by a bishop (p. 246). Then the bishop again goes up to the altar, raises the altar cloths, sees that the altar stone and its seal are in order and notices any other ornaments. * These three prayers are said under one conclusion. 384 Qccasional functions The bishop is unvested. In rochet and mozzetta (or cappa) he now goes round the church, attended by the rector and other clergy. He examines the chapels, altars, ornaments, confessionals, pulpit, font, the seats for the people, the notices at the church doors, and any other article of furniture or orna- ment he may wish to inspect. He is conducted to the sacristy and here examines the relics, stocks of holy oils, vestments, vessels and furniture." The bishop will then give an opportunity to the people to speak to him privately, either in the sacristy or other con- venient place. Generally in the presbytery, the bishop examines the books of the church. He writes the word Visum with his signature and the date at the last used page of the registers. He ex- amines the account books and others concerning the mission or school. He asks any questions he may think fit. Then the rector and clergy receive his instructions. Finally the bishop, in private dress, is conducted to the church again that he may make a visit to the Blessed Sacra- ment before his departure.” § 4. VISITATION BY AN ARCHBISHOP IF the Ordinary is an archbishop, the following alterations in the ceremony must be made. The processional cross is not used; instead of it the archiepiscopal cross is carried before his Grace. If the archbishop does not bring this archiepiscopal cross with him, the processional cross of the church may take its place; but it is carried in a different way. It is not carried before the procession on the way to the door to meet the archbishop. It should be placed by the door beforehand. As the procession comes up the church, the cross is carried immediately before the rector of the church and the chaplain, who walk in front of the archbishop. It is always carried so that the statue of our Lord shall face the arch- bishop. Acolytes do not go on either side of the cross. While the archbishop gives the first blessing (after the prayers for him at the altar) the cross-bearer holds the cross before him, facing him. The bearer kneels on the lowest altar step. This is done again while he gives the indulgence, namely, while he says the prayers Precibus et meritis, etc. The cross is borne in the same way before the archbishop as he goes to the cemetery, and in other processions. . It is not borne as a processional cross between acolytes at all. The * A list of all objects and persons examined at the Visitation, drawn up by Pope Benedict XIII (1724-1730), is printed in Martinucci-Menghini, II, ii, pp. 371-385. * The Pontifical makes the bishop stand at the epistle corner of the (high) altar, and say De profundis, Pater noster, the versicles and prayer given above (pp. 382-383). Canonical lºígitation and Confirmation 385 form for proclaiming the indulgence is slightly modified, as also for a cardinal (pp. 378-379). § 5. VISITATION BY AN AUXILIARY BISHOP THE auxiliary bishop wears rochet and mantellettum when he arrives at the door of the church. He does not kiss a crucifix, nor is he incensed. The rector of the church offers him holy water, handing him the sprinkler, with which he signs him- self only. In the rest of the ceremony the following changes occur: The prayers for the Ordinary are not said by the rector. The bishop kneels for a short time at a faldstool or kneel- ing desk before the altar. Then, if Mass is said, it follows at once. Otherwise the bishop, standing or sitting, addresses the people. No indulgence is published. The prayers for the dead follow, either in the cemetery or before a catafalque or black cloth in the sanctuary, as above (pp. 379-382). Confirma- tion follows; then the bishop kneels before the tabernacle, the rector opens it, the bishop examines the vessels and taber- nacle, as above. He may give Benediction. The bishop un- vests; wearing rochet and mantellettum, he goes round the church inspecting everything. He inspects the sacristy and its furniture, and gives the people an opportunity of speaking to him, all as above (p. 384). He examines the books and gives instructions to the clergy. He signs the books in the same way as the Ordinary. § 6. VISITATION OF OTHER BUILDINGS AND INSTITUTIONS AFTER the visitation of the church, the bishop, if he desire to do so, will inspect the school, orphanage, or any other re- ligious institutions in the mission. He may inspect the build- ings, interview the teachers or officials, examine the account books and other documents, and so satisfy himself as to the good state of the school or institution in every respect. § 7. VISITATION OF CONVENTS ALL convents of religious women are subject to visitation by the Ordinary." The visitation of a convent may, or may not, take place at the occasion of the visitation of the church. Notice of it will be given to the Superior beforehand, and prayers will be said by the nuns for the blessing of God. Un- less the order is subject to a regular Superior, a copy of the rules and constitutions is sent to the Ordinary before the visitation. * See above, p. 372. C C 386 CŞccasional function3 At the convent the bishop may, if he think fit, carry out the ceremonies used at the visitation of churches. He may say or assist at Mass, address the nuns, and say the absolutions for the dead. He will inspect the tabernacle and ciborium, if the chapel has the right of reserving the Blessed Sacrament. The convent chaplain will attend as the rector of the church. The bishop may give Benediction. The bishop will then interview each member of the com- munity in order, beginning with the youngest. If the com- munity is enclosed, a table with a crucifix, writing materials and a list of the nuns will be placed before the grating of the enclosure. Here the bishop will sit and will see each nun separately and privately. He will ask any questions he thinks fit as to the manner in which the rule is kept and the lives of the nuns, and will give such advice as he thinks needed. The bishop then visits the buildings, beginning with the outer premises. If the community is enclosed, the bishop enters the enclosure, first putting on a stole over his mozzetta or mantellettum.” The community of an enclosed order receives the bishop at the door of the enclosure. At the entrance a kneeling stool is placed, on which the bishop kneels to kiss a crucifix handed to him by the Superior. The nuns then form a procession, with their processional cross, to conduct him to their choir, singing meanwhile Veni Creator. In the choir the versicles and prayers are said as at the visitation of a church (if the visitor is the Ordinary). The bishop may then address the nuns and give them his blessing. The nuns go to their cells, except the Superior and four others, chosen by the chapter, or appointed by the bishop, to accompany him. He inspects every part of the convent. The books and accounts are presented outside the enclosure, and are examined by the bishop or by someone appointed by him. The whole com- munity assembles at the end to receive his final address and thlessing. § 8. VISITATION OF THE CHURCHES OF EXEMPT REGULARS WHEN the Ordinary or his delegate visits the church of a religious order exempt from his jurisdiction,” all the cere- monies are carried out as above with the following exceptions: The Ordinary visits the church, clergy, objects, services, * He may be accompanied by a “few elder and religious persons” (Card. Vaughan, Rite of ordinary Canonical Visitation, p. 31). * The laws for canonical visitation and other matters of the kind affect- ing bishops and regulars are drawn up in the Constitution Firmandis of Benedict XIV (18 November 1744; printed in Decreta quatuor conciliorum provincialium westmonasteriensium, 2nd ed, Burns and Oates, s.a., pp. 366-379), and, for England and Scotland in particular, in the Constitution Romanos pontifices of Leo XIII (8 May 1881; ib., pp. 345-365). Canonical lºígitation ano Confirmation 387 only in as far as they concern the people living around, and so the diocese. If the church has the rights and duties of a mission, the bishop examines all that concerns these. If it is not a mission church and has no parochial rights or duties, it is not subject to episcopal visitation. In a mission church served by regulars he does not inspect every altar, but only that at which the Blessed Sacrament is reserved. He visits the confessional, pulpit, font (if there is one), because these are used for the mission or people. He examines in the sacristy all that is used for public or parochial functions and services. He visits the schools, in the same way as those of the diocesan clergy, the property of the mission (not that of the order). He makes a personal visitation of those members of the order who are engaged in mission work, not with a view to see whether they are faithful to their rule (for this is the business of their regular Superiors), but to see whether they fulfil faithfully the duties they owe to the people, and so to the diocese. From this point of view the Ordinary may inquire into the life and manners of these priests, since that affects the mission as well as their rule. The bishop examines the mission registers and signs them, as in the case of other churches. “In one word, whatever the bishop may inquire and de- mand of a secular parish priest, all that he must inquire and demand of a regular parish priest, excepting only what be- longs to the observance of his religious order.”” § 9. THE FIRST VISITATION OF THE ORDINARY THE first visitation of the Ordinary should be held with more pomp. Martinucci gives rules for the visitation, supposing that it is made at the cathedral church.” In the case of other churches, the following additions to the ceremony may be made where possible. - If there is a separate chapel of the Blessed Sacrament, a kneeling-desk is prepared there, and a faldstool at the epistle side at which the bishop will unvest. In the sanctuary on the gospel side of the High Altar a throne is prepared covered with white hangings. The bishop wears the cappa on arriving, and has a train- bearer. He is received at the door of the church, or gate of the churchyard, by all the clergy, the rector wearing surplice and white cope. He is escorted to the altar under a canopy held by servers in surplice, or distinguished members of the congregation. The rector takes off his cope after the versicles and prayer for the bishop before the altar. The bishop goes to the throne to preach, or, if this is not * Const. Firmandis, Š II (l.c., p. 372). * Martinucci, II, ii, pp. 357-37o; but see p. 371. 388 (WCCagional ifunction3 convenient," while the indulgence is proclaimed and he gives the blessing Precibus et meritis. He is assisted by two deacons in choir dress, who then vest him, at the throne, in black stole and cope and white mitre. He comes down between them and performs the absolutions either at the cemetery or in the middle of the choir. The rector now acts as assistant priest and hands him the holy water sprinkler and incense spoon, holding the boat. Going back to the throne he there changes his vest- ments to a white stole and cope and golden mitre. He goes with the assistants to the altar of the Blessed Sacrament, the tabernacle is opened by the A. P. (the rector), who then assists at the incensing. The bishop examines the tabernacle. He may give Benediction according to the rules of chap. xxii, § 3 . 246). (P. 4. Blessed Sacrament is reserved at the High Altar the bishop goes to the throne to be unvested. If it is in a side chapel he unvests at a faldstool there. He continues the visitation in cappa. The canopy is not used as he departs. Confirmation may be administered after the prayers for the dead, as above (pp. 382-383). The four chaplains of mitre, crozier, book, candle, and the train-bearer assist throughout. § 10. THE SACRAMENT OF CONFIRMATION IN most mission churches in England confirmation * is admin- istered by the Ordinary, or his auxiliary bishop, at the occasion of the canonical visitation. But this is not always the case.” The following preparations must be made: Each person to be confirmed must be in a state of grace. He should have a card on which are written his name and the name he will take in confirmation (in Latin, in the nominative case). A godfather is required for men, a godmother for wo- men." They must be themselves confirmed. They will contract spiritual relationship with their godchildren. The same person may be godparent for several candidates. He or she stands during the confirmation at the right behind the candidate. The bishop may confirm privately," wearing only a white * The difficulty of preaching from the throne is that it faces sideways across the church, so that the people often cannot well see or hear the bishop. 2 #e rite is in the Pontifical (part i, first chapter) and in the English Ritus serv. (ed. cit., pp. 58–61). Cfr. Martinucci-Menghini, I, ii, pp. 429- 433; II, ii, pp. 24-29; Le Vavasseur, Fonct. Pont., ii, pp. 292-298; Wapel- horst, pp. 439-441; Card. Vaughan's pamphlet, The Rite of the Ordinary Canonical Visitation, pp. 41-44. Cod. c. 780–8oo. * All Cardinals and abbots nullius may now confirm. Cod., c. 239, § 1, 23; c. 782, § 3. Whitsun week is recommended for confirmation. Cod., C. 790. * Two godparents (man and woman) are allowed by the Cod., c. 794. * In any place. Cod., c. 791. Canonical lºígitation ano Confirmation 389 stole over his rochet ' and the mitre.” In solemn administra- tion in public he wears amice, alb, girdle, pectoral cross,” white stole and cope, and cloth of gold mitre. If the bishop is the Ordinary he will also use his crozier. The vestments are laid on the centre of the altar in the inverse order, namely, cope, stole, girdle, alb, amice. The mitre is placed on the gospel side. But if the bishop also uses the precious mitre (for other ceremonies at the visitation), this is put on the gospel side, the golden one on the epistle side. , , Before the ceremony the crozier leans against the epistle side of the altar. The veils for the bearers of mitre and crozier are laid on the altar. The altar is vested in white." The six candles are lit. On the credence table are the vessel of water, basin and towel to wash the bishop's hands, a plate containing bread and lemon, a plate with cotton wool, the Pontifical (or Ritus Servandus book), the stock of chrism. A faldstool or chair is placed either in the middle of the foot-pace or on the ground before the middle of the altar steps, and is covered with white. The following persons assist the bishop: Two priests, of whom one stands at his right, takes the cards and tells the bishop the confirmation names; the other, on his left, wipes the foreheads of the candidates after the anointing. Three servers are required to hold the mitre, book and hand- candle. If the bishop uses the crozier a fourth is required to carry this.” If he is the Ordinary a fifth will carry his train. The two acolytes wash the bishop's hands. The god- parents must be ready. No one who has been confirmed may leave the church till the bishop has given his blessing at the end." According to the rule of Pope Pius X the time for con- * A stole should never be worn over the mozzetta or mantellettum (Martinucci, II, ii, p. 371, n.). * No rubric determines which mitre. Card. Vaughan's pamphlet (p. 40) says “the plain mitre.” Martinucci (II, ii, p. 29, § 47) implies that it is the golden mitre. This seems more conformable to general principles, since this dress is only a simplification of the other; so why not the same mitre? In full dress he certainly wears the golden mitre. But, no doubt, one might say that the difference is of small importance, that, in case of greater convenience, the bishop may wear any of the three mitres. The simpler dress is meant only for private confirmation. In this case he wears the mitre only at the moment of laying on the hand, anointing and saying the form of the Sacrament. * Usually the bishop's pectoral cross is taken off before he vests and is pº on again over the alb before the stole. But see p. 374. * The bearers of mitre and crozier wear white veils (vimpae) over their shoulders, through which they hold these ornaments. They put on the veils just before they first hold them. * There is a special rubric in the pontifical to this effect. It is to pre- vent any doubt as to the integrity of the Sacrament. 390 (WCCa:3ional junction3 firmation, as for first Communion, is the age of reason, that is, about seven years." THE CEREMONY.—The bishop, if he arrives at the church for the confirmation, will wear rochet and mozzetta or mantel- lettum. If confirmation takes place during the visitation it fol- lows at once after the absolutions for the dead (pp. 382-383). Unless it follows after the absolutions the bishop will kneel in prayer for a short time before the altar at the faldstool (or at a kneeling-stool) prepared there. He rises and is vested for confirmation as above. Wearing the golden mitre he sits on the faldstool (or chair) and addresses or catechizes the candidates. If he is the Ordinary he holds the crozier in his left hand while so doing. He hands the crozier to its bearer, who takes it with the solita oscula; he washes his hands, the acolytes kneeling if he is the Ordinary;” the priest at his right takes off the mitre. He stands facing the candi- dates and joins his hands. The book-bearer holds the book before him (standing), the other server holds the candle at his left. All to be confirmed kneel with joined hands. The bishop says or sings the first versicle Spiritus sanctus super- ventat in vos et virtus Altissim? custodiat vos a peccatis. A'. Amen. The other versicles and the prayer follow, as in the Pontifical, or Ritus Servandus. During the prayer the bishop stretches his hands over the candidates. Meanwhile the candidates may kneel in places in front of the church, or at the Communion rails. It is, however, better, if there is room, that they should all come into the choir, or sanctuary, before the bishop says the first versicle, and kneel there in one or more lines before him. After the prayer the bishop receives mitre and crozier (if used). Each candidate now comes to kneel before the bishop.” The godparent lays his right hand on the candidate's right shoulder." The candidate hands his card to the priest at the bishop's right, who says the confirmation name to the bishop.” The vessel with chrism is brought to the bishop. It may be held by a server at his right, or the bishop may hold it him- self in his left hand. He dips his thumb into the chrism, makes the sign of the cross with it on the candidate’s fore- head, laying the hand on his head, and says the form of con- * Cod., c. 788. * So the rubric in the Pontifical. But some authors (e.g., Martinucci, II, ii, p. 26, § 23) make the bishop wash hands before he vests. * If there are many candidates, they may kneel at the Communion rail. The bishop then confirms, standing, passing along the rail between the two priests. * The pontifical says that the candidate puts his foot on the right foot of the godparent. This is now obsolete. It supposes that the candidate stand to receive the sacrament. * In what case? The bishop uses the vocative. Usually the priest says the name in the nominative and leaves the bishop to decline it. Canonical ll)igitation ano Confirmation 391 firmation. He then lightly strikes the candidate on the right cheek saying Pax tecum. There is no answer to this. The candidate rises, giving place to the next. He stands before the priest on the bishop's left, who wipes away the chrism from his forehead with cotton wool. The candidates pass before the bishop from his right to his left. Each then goes to kneel where he was since confirmation began. During the confirmation, beginning before the bishop washes his hands," the choir sings the antiphon Confirma hoc, with the Gloria Patri, etc., and antiphon repeated. When all are confirmed the bishop washes his hands, using bread and lemon. The acolytes who bring the water and these, kneel. All present also kneel, except prelates or canons. The mitre is then taken off by the priest at the bishop's right. The bishop rises, turns towards the altar, and sings or says, with hands joined, the versicles Ostende nobis Domine miseri- cordiam tuam, etc. The choir sings the responses, or those around say them. The persons confirmed remain on their knees till the end of the service. The bishop, with hands still joined, says the prayer Deus qui apostolis tuis. R. Amen. Then Ecce sic benedicetur omnis homo qui timet Dominum. He turns and makes the sign of the cross over the con- firmed, saying Bene + dicat vos Domanus ex Sion, etc. He may now sit, or remain standing, to admonish the confirmed and their godparents. In either case he wears the mitre. Usually he recites the creed, Lord's Prayer and “Hail Mary” with them. He gives a simple blessing with the hand, saying nothing, unless Benediction will follow at once. The parish priest notes the confirmations in a special book, also in his baptism register.” * So as to end when he has washed the hands. * Cod., c. 798. CHAPTER XXIX A THE CEREMONIES OF THE RITUAL § 1. THE ENGLISH RITUAL Y Ritual in this case is meant the book, the ‘‘Rituale.” There is a Rituale Romanum, published (after there had been many books of the same kind) by Pope Paul V (1605-1621) in the constitution “Apostolicae Sedis” of 17 June 1614. It was revised and published again in 1752 by Benedict XIV (1740-1758) and has had further revisions by Leo XIII (1878-1903) in 1884, and lastly, as re- gards the music, by Pius X (1903-1914) in 1904. The ritual contains the texts and ceremonies for all sacraments adminis- tered by a priest, except Mass," the rite of funerals, blessings, liturgical processions, exorcism, and the forms for entering names in parish registers. A large and constantly growing appendix gives the forms for other blessings, not included in the original book of Paul V. This book is used exclusively in many dioceses. It forms the ultimate standard for all Rituals. But it is not imposed by law on all dioceses of the Roman rite. In many parts of the Church local Rituals are still allowed and used. This is the case in England. In this country we have our own Ritual with the title: Ordo adminis- trandi sacramenta et alia quaedam officia peragend.” This is the book we are bound to use. A priest in England may, and indeed should, possess a copy of the Rituale Romanum for study and reference. He will administer sacraments and sac- ramentals from the English Ordo administrandi imposed on him by the authority of his bishop. However, to a great ex- tent, the difference is merely theoretical; for our Ordo admin- istrandi conforms scrupulously to the Roman Ritual through- out; except that, in one or two ceremonies, such as particularly the marriage rite, we have some forms peculiar to English dioceses. Otherwise the differences between our Ordo admin- 1strandz and the Roman book are rather of the nature of additions to it. In any case, there is no question but that the immediate norm and standard for us in England is this English book. The ceremonies of the Ritual here discussed are those of baptism, penance, the receptions of converts, holy Com- munion, sick calls, extreme unction and the last rites, marriage, * It contains the rules for distribution of holy Communion out of Mass. * Latest and now only correct edition, approved by Cardinal Bourne, 12 March 1915, published by Burns and Oates, 1915. For sacraments and other rites used outside the church the same publishers have issued a small compendium: Excerpta e libro cui titulus Ordo administrandi sacramenta in usun cleri extra loca sancta ministrantis. 392 Qibe Ceremonies of the Ritual 393 churching of women, and various blessings. The funeral rites are described in the next chapter (pp. 416–435). No detailed description of these ceremonies is necessary. They are all exceedingly simple; the Ritual gives exact rubrics through- out. From these rubrics alone it is possible to perform the ceremonies correctly. However, some notes about the neces- sary preparations and certain special points will be found useful. § 2. BAPTISM THE common case is that of the solemn" baptism of infants.” Children should be brought to church to be baptized as soon after birth as is safe and reasonably convenient.” Unless there is grave danger of the child’s life, it is to be brought to the church and there baptized solemnly by a priest, the rector of the mission in which it is born, or a priest authorized by him.” The child should have two godparents, of different sexes, or at least one, either a godfather or a godmother. Not more than two are allowed. The godparents must be Catholics, grown up;" they should be confirmed. Members of religious orders may not be godparents, nor priests, unless they have leave from the Ordinary, nor the child's parents.” The god- mother holds the child during the whole ceremony. The god- father stands by her side, answers the questions in the child's name, lays his right hand, bare, on the child’s right shoulder at the moment when the priest pours the water, and holds the lighted candle given (theoretically) to the child at the end. If there is only one godparent, he or she must do all that other- wise is done by either. In our time the duties of the god- parent towards the child are much reduced from what they were in the middle ages. There remains a general duty of looking after the child's spiritual welfare, especially in default * Solemn baptism means with all the ceremonies of the Ritual; private baptism is the essential matter and form only, administered in case of necessity. Cod., c. 737, § 2. * Ordo adm., Tit. II, caps. i-ii, pp. 5-29; James O'Kane, Notes on the Rubrics of the Roman Ritual (8th ed., Dublin, Duffy, s.a.), pp. 59-152; Martinucci-Menghini, I., ii, pp. 434-439; Le Vavasseur, i, pp. 605-616; De Herdt, iii, pp. 209-225; Van der Stappen, iv, pp. 20-65; Wapelhorst, pp. 429-436; Pighi, Liturgia Sacramentorum, pp. 30–63. Cod., c. 737-779. * Conc. prov. Westmonast. I, Decr. xvi, no. Io (Decreta quatuor con- ciliorum £ºriº Westmonasteriensium, 1852-1873, 2nd ed., Burns and Oates, Š.a., p. 16); Ordo adm., Tit. II, cap. i., § 15, ed. cit., p. 8. * Conc. prov. Westm. I, Decr. xvi, no. 4; Ordo adm., Tit. II, cap. i, §§ 28–29, p. 1 1. Cod., c. 462, 738. The Ordinary may allow baptism in a house for very special reasons. Cod., c. 776. A deacon may baptize solemnly, by leave of the rector (Cod., c. 741); but then the salt must be blessed by a priest (O’Kane, p. 74, § 185). * That is thirteen years old. Cod., c. 764, seems to prefer one god- arent. pa. Ordo adm., l.c., §§ 23-26, p. 10; Conc. prov. Westm. I, Decr. xvi, no. 5, p. 15. Cod., c. 766. 394 (WCCā3ional junctions of its parents. Spiritual relationship does not now involve any temporal obligation. It is usual to fix a time for solemn baptisms, generally on Sundays after noon." But the priest will be ready to baptize at other times, if the request is reasonable. Solemn baptism is a public ceremony of the church, at which anyone may be present. It supposes three distinct places, the narthex or porch of the church, in which the first part of the rite takes place (till the priest lays his stole on the child and says M. in- gredere in templum Dei, etc.); the nave or other part of the church, outside the baptistery, where the ceremony continues till he has changed the stole; the baptistery, where it con- tinues to the end. The baptistery should be either a separate chapel, or it should, at least, have a railing round it. If there is no visible distinction between these three places, the priest and godparents must move nearer to the font each time, crossing an imaginary line of division. Near the font there should be a table covered with a white cloth, unless the font is so made that the necessary objects can be placed on it. Here are prepared: the stocks contain- ing oil of catechumens and chrism,” a vessel with the salt, the shell used for pouring the water, a towel to wipe the child after baptism, cotton wool to use after the anointings, the white robe, a candle,” the white stole (unless the priest wears a stole white on one side and purple on the other), vessels and a towel, with bread on a plate for washing the priest’s hands. There ought to be at least one server, to hand the things and especially to answer; but often the priest baptizes with- out one, answering the versicles and saying Amen himself. In the sacristy or baptistery the register of baptisms must be ready to be filled up immediately afterwards. The priest first washes his hands in the sacristy, then vests in surplice and purple stole; he carries the ritual with him. The server or servers vest in surplice. The priest with them comes to where the godparents wait with the child, in the porch or narthex. He must first ascertain the child's name; it should be the name of a Saint." He then uncovers and begins the rite, as in the Ordo administrandi. * Cod., c. 772, recommends the eves of Easter and Pentecost. * The first synod of Westminster desires that a place should be ar- ranged in the baptistery, where the holy oils may be kept permanently (Decr. xvi, no. 2, ed. cit., p. 15). In St. Charles Borromeo's instructions they are kept in the cover of the font (Acta eccl. mediol., Pars IV; Instr. fabr. eccl., cap. xix; quoted in O'Kane, op. cit., p. 104). The font should be kept locked (Ordo adm., Tit. II, cap. i., §30, p. 11). See Cod., c. 735,946. * No rubric orders this candle to be lighted till it is given to the god- father. It may, however, very suitably stand in a candlestick and burn during the whole ceremony. St. Charles Borromeo required two lighted candles on the altar of the baptistery, or on the table, all the time (O'Kane, ... I 2 I }. p., %. adm., Tit. II, cap. i., § 54, p. 14. Cod., c. 761. (Ibe Ceremonies of the iRitual 395 The questions must be asked in Latin, then, if necessary, repeated in the vulgar tongue." The priest may have to prompt the godparent as to the answers. If the child receives several Christian names, all must be said at the first question and at the actual baptism. Otherwise the first name is suf- ficient. The gender of all prayers is changed, according to the sex of the child, except in the exorcism Exorcizo te omnis spiritus immunde, where all is neuter, agreeing with plasma. The salt may be already blessed. In this case it is not blessed again. But it must have received the special bless- ing for baptism.” After the prayer Aeternam ac iustissimam pieżatem, the priest lays the end of his stole (the left end according to most authors)” on the child as he says M. in- gredere in templum Dei, etc. Walking by the side of the child and godparents, he says with them the creed and Lord's Prayer. The priest says these in Latin; the godparents may use the vulgar tongue." Standing near, but outside the bap- tistery, he says the exorcism Exorciso te omnis spiritus im- munde. He then moistens his own right thumb with his tongue, and with the thumb touches the lobes of the ears and nostrils of the child, saying the forms Ephpheta, etc. There is no direction to make the sign of the cross here. He wipes his thumb with a towel. At the anointing with oil of cate- chumens the godmother uncovers the child’s neck and loosens its dress behind. All anointing is done on the bare skin; but it is not necessary to open the dress very far down. After the anointing the priest wipes the child and his own thumb with cotton wool. He then changes the purple stole for a white one, or turns the stole so that the white side is now seen ; he enters the baptistery, followed by the godparents and child. At the moment of pouring the water and baptizing, the godmother holds the child's head over the font, the god- father lays his right hand, bare, on its right shoulder. The child had better be held with its face sideways, so that the water flows over its bare skin, and yet is not poured over its features. The water may best be poured over the right cheek. The priest pours three distinct times, as he says the words marked with a cross in the book. He, or the godparents, wipe the child with a towel, used for this purpose only. If baptism is given under condition, he uses the form M. si nom es baptisatus, etc., as in the book. The anointing with chrism follows. The child is anointed * S.R.C., 5 mart. 1904, Vtinen., ad IV. * Ordo adm., Tit. II, cap. i., § 39, p. 12. * Martinucci, I, ii, p. 437, § 20; Le Vavasseur, i, p. 613, § 5o; O'Kane, p. 137. The pontifical expressly mentions the left, when a bishop baptizes . sº (Appendix, “Pont. ritus pro adultorum baptismo,” rubric, C. J. * S.R.C., 30 December 1881, no. 3535, ad X. 396 (WCCāgional function3 at the top of the head; then the priest wipes the place and his thumb with cotton wool. Instead of a complete white gar- ment, it is now usual to lay a white veil on the head of the child, as the rubric implies." The priest gives the candle, lighted, to the godfather. If there is no godfather the god- mother holds the candle. Lastly he dismisses the child with the form M. vade in pace, etc. He wipes his hands with bread, and washes them. The entry in the baptism register is made at once, in the baptistery or sacristy.” The water used for baptism is poured into the sacrarium and all is put away. § 3. BAPTISM OF SEVERAL CHILDREN TOGETHER THE ritual gives the forms for this.” The boys are to be placed on the right, girls on the left. The book gives plainly the forms to be said in the plural for all, and those said in the singular to each child separately. If boys and girls are ad- dressed together, the masculine plural is used, according to the normal rule of Latin grammar. When the priest has to lay his hand on them, he does so, for a moment, on each; then says the prayer with hand outstretched, but not touching any one child. § 4. THE BAPTISM OF ADULTS THE Roman ritual has a much longer form for the solemn baptism of grown-up people; * but in England we have in our faculties special permission to use the shorter form (as for children) in the case of adults also.” The only differences are that the catechumen answers the questions himself, stands between his godparents, and lays his head over the font. While the priest pours the water they lay their right hands on his shoulders. It is recommended that the minister and sub- ject be fasting from midnight. The neophyte should then hear Mass and make his first Communion." § 5. PRIVATE BAPTISM IN case of urgent danger of life anyone may baptize, even a heretic or pagan. It is sufficient that he administer the essen- tial matter and form and have the implicit intention of doing what Christ instituted. Naturally a Catholic must be pre- ferred, if possible. A man is preferred to a woman; but any- one else to the parents." A priest may administer private bap- * Ordo adm., Tit. II, cap. i., no. 48, p. 13. * Cod., c. 777. * Ordo adm., Tit. II, cap. iii, pp. 29-43. Cfr. Martinucci-Menghini, I, ii, pp. 439-444; Le Vavasseur, i, pp. 616-618; O'Kane, pp. 152-156. * Rit. Rom., Tit. II, cap. iv. * No. IV in General Faculties of the diocese of Westminster. See p. 401, n. 1. Cod., c. 755. * Cod., c. 753. Baptism of adults is to be announced to the bishop beforehand, that he may baptize, if he wish. Cod., c. 744. * Ordo adm., Tit. II, cap. i, no. 14, pp. 7-8. Cod., c. 742. (Ibe Ceremonies Of the iRitual 397 tism as well as a layman; indeed, if he is at hand the priest should obviously be preferred. If possible, a priest or deacon should wear a white stole, and even a surplice. Private bap- tism may be given only in the case of need; so there will be no possibility of using the rites before the actual pouring of water. If it were possible to go through the whole rite, the case would not be one of necessity at all, and so there would be no excuse for private baptism.” But it may well happen that, after the essential matter and form, the child still sur- vives, at least for a time. In this case, if a priest baptizes, and if he has the chrism, white robe and candle at hand, he should go on with the ceremonies to the end, anointing with chrism, giving the robe and the candle.” Obviously these ceremonies are not repeated, if there is a later supplying of ceremonies. For private baptism any natural water may be used validly and lawfully in case of need, as is known.” But baptism water is to be preferred, if it can be obtained in time, and holy water rather than common water." There may be godparents; but they are not necessary.” Private baptism should be entered in the register as such. º § 6. SUPPLYING THE CEREMONIES OF BAPTISM AFTER private baptism, administered in case of urgent danger, the child, if it survives, must be brought to the church that the ceremonies may be supplied. The form for doing this is in the ritual." There must be a godparent, as at baptism. Everything is done as at baptism, except, of course, the bap- tism itself. The three places are used for the three parts of the rite. All follows as at baptism, with certain verbal altera- tions (noted in the ritual) necessary to the circumstance. After the questions about faith, which, normally, come immediately before the actual baptism, the priest simply omits the baptism and goes on at once to the anointing with chrism, unless this has already been performed. § 7. CONDITIONAL BAPTISM IN this case, the normal rite is exactly the same, with the one exception of the sacramental form, which becomes M. si mon es baptigatus (baptigata) ego £e baptizo, etc. But in England in the case of grown-up converts, conditional baptism, if neces- sary, is to be given privately without ceremonies, as noted below (p. 403). * O'Kane, p. 157, § 382. * Ordo adm., Tit. II, cap. ii., § 30, p. 28. * Zö., § 29, p. 28. * O'Kane, pp. 158-159. * Zö., pp. 93-94. Cod., c. 762. There should be two witnesses, or at least one. Cod., c. 742. * Ordo adm., Tit. II, cap. v., pp. 45-58; Martinucci, I., ii, pp. 445-447; Le Vavasseur, i, p. 625; O'Kane, p. 225-228. ºr * 398 (WCCā3ional junction 3 § 8. BLESSING THE FONT IF it is necessary to bless baptism water" in the course of the year, not on Holy Saturday or Whitsun Eve, the priest uses the short form in the ritual.” The font must be filled with clean water beforehand, the stocks of oil of cate- chumens and chrism placed near it. A towel will also be needed, a vessel of water and basin with bread, to wash the priest’s hands afterwards. There should be a cross-bearer, two acolytes, and thurifer.” It will be well to have two other servers also, if possible, to answer, assist and hand the things to the priest. The priest wears surplice, purple stole, or stole and cope for greater solemnity.“ The procession goes to the baptistery in the usual order. Here the cross-bearer and acolytes stand opposite the priest, as on Holy Saturday (p. 340). The thurifer is by his side. The priest and all "kneel, facing the altar of the baptistery, if it have one, or the High Altar of the church. The priest says the Litany of the Saints, either in the usual form, or the shorter form of Holy Saturday." He rises and makes the sign of the cross over the water as he says Vº fontem istum, etc." He kneels again till he says Dominus vobiscum and the prayer Omnipotens sempiterne Deus, before the exorcism of the water. After this prayer all stand. The ceremonies which follow are described clearly in the rubrics. After he has breathed on the water the priest puts on and blesses incense, then incenses the water thrice.” The holy oils are poured into the water * * Ordinary water may be added (in less quantity) to baptism water, even many times. Ordo adm., Tit. II, cap. i, no. 5, p. 6; cfr. O'Kane, p. 64, §§ 160-16I. * Ordo adm., Tit. II, cap. vi., pp. 59-64; Martinucci, I., ii, pp. 458–460; Le Vavasseur, i, pp. 650-652; O'Kane, pp. 235-243. * Martinucci makes the thurifer bring the thurible from the sacristy just before it is used and take it back immediately afterwards (I, ii, pp. 459-460, §§ 16, 20). LeVavasseur (i, p. 651, § 201) says that he comes at the head of the procession at the beginning and waits all the time. This is more in accordance with our usual English custom; it has the further advantage that the incense will certainly be at hand when it is wanted, whereas the server might easily not know or forget when to fetch it. * De Herdt does not approve of the cope in this ceremony (iii, p. 233, § 167); Martinucci requires it (I, ii, p. 458, § 6). * Except, of course, the cross-bearer and acolytes. * Ordo adm., Tit. II, cap. vi., §§ 1 and 3, pp. 59-60. In neither case are the petitions doubled (O’Kane, p. 238, § 548). * This is the special petition inserted twice, before: “Vt nos exaudire digneris " (Ordo adm., ib., no. 2, p. 59). * Incense is not used at the solemn blessing on Holy Saturday and Whitsun eve; so it may seem strange that it should be used now. The usual explanation is that it is a substitute for plunging the Paschal candle (O'Kane, p. 241, § 552). * If he has but little oil he may dip his thumb or a silver rod into it and ºbe ceremonies of the Ritual 399 and mixed, as on Holy Saturday. At the end he washes his hands, using bread, and the water in which he has washed them is poured into the sacrarium. § 9. THE SACRAMENT OF PENANCE" THERE must be, at each church, fixed days and hours at which confessions are heard. The clergy wait at these times so that people know that, coming then, they may make their confession without special appointment.” But at other times, too, priests who have care of souls must be ready to hear the confession of those who demand this reasonably.” The proper place for hearing confessions is the confessional in the church.” Confession may be heard in any other place, in case of necessity or grave inconvenience.” There is a special law forbidding us to hear the confessions of women in any place but the confessional, except in cases of absolute neces- sitv." fe administer the sacrament of penance the priest wears a surplice and purple stole. Regulars wear the stole only, over their habit. This is the rule certainly for confessions heard in church. In other cases the priest should wear at least the stole." If there is urgent necessity, naturally, he may hear confession in any dress. Penance is the only sacrament administered sitting. The priest sits as a judge at his tribunal. In many countries it is usual for the penitent to begin by asking the priest’s blessing. Our ritual says that he should do so, and suggests the form Dominus sit in corde tuo, etc., or a similar one.” It is also usual for the penitent to say either the Confiteor, or some similar prayer, before telling his sins. The ritual suggests the Comfiteor, or the short form / confess to almighty God and to you, Father.” The form of absolution is given in the ritual.” The prayers Misereatur and Indulgen- £iam may be omitted, if there are many confessions.” From Indulgentiam till he makes the sign of the cross at the end of therewith make the sign of the cross in the water (Ordo adm., ib., no. 6, . 63). * Ordo adm., Tit. III, caps. i-iii, pp. 65-71; O'Kane, Supplement, pp. 3*-8*; Le Vavasseur, i, pp. 626–628; De Herdt, iii, pp. 234-240; Van der Stappen, iv, pp. 92-Io2; Wapelhorst, pp. 448-450; Pighi, Zit. Sacr., pp. 131-141. Cod., c. 870–910. * Conc. prov. Westm. I, Decr. xix, no. 8, p. 23. * Ordo adm., Tit. III, cap. ii., § 6, p. 66. * Cod., c. 908. Conc. prov. Westm. I, Decr. xix, no. 1, p. 22; Ordo adm., Tit. III, cap. ii., § 6, p. 66. 5 A6. * Cod, c. 910. Conc. prov. Westm. I, Decr. xix, no. 1, p. 22. * S.R.C., 23 March 1882, no. 3542, ad III, etc. Conc. prov. Westm. I, Decr. xix, no. 2, p. 22; Ordo adm., Tit. III, cap. ii., § 9, p. 67. * 16., § 13, p. 67. * Zö., § 14, p. 67. * Pp. 70-71. * Ordo adm., Tit. III, cap. iii., § 4, p. 71. 4OO (WCCa:3ional ifunction.9 the absolution form (or, if he does not say Indulgentiam, from Dominus moster Jesus Christus) the priest holds the right hand raised towards the penitent. This is the remnant of the old imposition of hands at penance. He makes the sign of the cross over the penitent where the cross is marked, at the in- vocation of the Holy Trinity; then continues Passio Domini nostri, etc., with hands joined. In the form the word suspen- sionis is used only when the penitent is tonsured. There was a great dispute as to whether the confessor should say the word deinde in the form. It could be settled at once, if the Congregation of Rites would give a plain answer. Twice it was asked whether this word should be spoken or not. The first time it gave no answer, the second time it said Mihil innovandum." That leaves the matter exactly where it was, because everyone still disputes, whether to say the word, or to omit it, is the innovation. There seems no doubt that, originally, this word was a rubric, meaning merely that when the priest has said the first part of the form absolv- ing from excommunication, etc., then (deinde) he goes on Ago te absolvo. Later the word deinde began to be printed as part of the text. It is significant that recent Roman editions of the ritual put the word back into rubric type. This seems clear evidence that they did not mean it to be said. O’Kane thinks the confessor is free to use it or not, as he pleases.” But in our English ritual the word is printed in black type, with the rest of the form.” So it seems that we must say it. In case of urgent necessity (if the penitent is dying) the sufficient form of the Sacrament is Ego te absolvo ab omnibus censuri's et peccatis, in nomine Patris+ et Filii et Spiritus sancti. Amen." § 10. RECEPTION OF CONVERTS THERE are two very different cases of reception of a convert into the church, whether he is already baptized or not. A third case is if he has received doubtful baptism in some heretical Sect. Theoretically there is all the difference in the world between the first and second cases. If a man has never been baptized, is a Jew, Moslem, or Unitarian,” he has never been a member of the Catholic Church. So he becomes a Catholic in the normal way, by baptism. It would seem that nothing more is needed. He must, of course, be instructed first. He must, * S.R.C., 27 August 1836, no. 2745, ad V; 11 March 1837, no. 2764. * He discusses the question at length, pp. 5*-8*. So also in the last editio typica of the Roman Ritual (1913). Ordo adm., Tit. III, cap. iii., § 5, p. 71. * * Some Unitarians do baptize, with the form of Mt. xxviii, 19. Suppos- ing they pour water and have the implicit intention of doing what Christ instituted, their baptism is valid. 3 4 (UBe Qeremonies Of the iRitual 4OI when receiving the sacrament, have the necessary intention and dispositions, faith and repentance for his sins. Otherwise it should suffice that he be baptized, since really he is in the same state as the infant presented for baptism. He makes his profession of faith by saying the Apostles' Creed in the bap- tism ceremony, which is exactly the purpose for which it is put there. The baptism should be in the form for adults. But in England we have a law modifying this simple position in two ways. First, we may use the form of baptism for in- fants; seeondly, independently of the creed said at the baptism ceremony, a grown-up convert must make the usual profession of faith, as do those already baptized." The case of a convert already baptized differs entirely in principle. He has once been a Catholic. He became so when he was baptized, no matter who baptized him. But since then he has incurred excommunication, for frequenting the conventicle of a heretical sect. All that is needed then, in principle, is that he now be absolved from that excommunication. The process of his reception is a negative rather than a positive one. The priest who receives him takes away the impediment of excom- munication, and so restores him to the rights given, all un- consciously, by the heretical minister who baptized him. In England ºthere is no supplying the ceremonies for converts. In the case of a man doubtfully baptized no one of course can say which of these two processes really takes place. We baptize again conditionally as a precaution for the one case, and absolve him from excommunication and hear his confes- sidn for the other.” In the case of all grown-up converts the priest who will receive them must first report the case to the Ordinary, using the form provided for that purpose, and must obtain leave and faculties to receive the convert. . If the convert is cer TAINLY Not B A PT Iz ED, he makes no abjuration of heresy, but he does make the public profession of faith, if he is grown up. Then he is baptized publicly with the form used for children. He has, of course, no confession to make, since sins committed before baptism are not valid matter for the sacrament of penance, but are absolved in baptism. Children, in this case, are simply baptized. If the convert is CERTAINLY AL READY BAPTIZED, there can be no question of baptizing him again. It would be the gravest sacrilege to attempt to repeat baptism. In this case he makes his profession of faith, abjures heresy, is absolved from excommunication and other censures. Then he makes his first confession and Communion. * Ordo adm., Tit. III, cap. iv, no. 1, following the Instruction of the Holy Office, 20 June 1859, p. 72. * Both sacraments, baptism and penance, are given conditionally, and one of the two is certainly invalid. No one can say which. D D 4O2 (WCCā3ional ifunction3 The commonest case in England is that of converts Do U Bt- FULLY BAPTIZED. Such a convert makes his public profession of faith and abjures heresy. He is then baptized conditionally (the condition is expressed), privately with holy water (not baptism water). Then comes the absolution from excom- munication. But if it seems more convenient, the private bap- tism may follow the absolution from censures. Then the convert mades his first confession." The order for converts certainly already baptized is the same, except, of course, that the conditional baptism is omitted. Children ‘ who are received from heretical sects, and are either certainly or doubtfully baptized, do not make any abjura- tion, nor are they absolved from censures which they cannot have contracted. They make a simple profession of faith, either the Apostles' Creed or the form used for adults, with- out the abjuration. If necessary they are then baptized con- ditionally.” In all cases the reception of a convert is to take place before a priest appointed by the Ordinary, and at least two witnesses. These must also be present at the baptism (even private), unless, for grave reason, the bishop dispenses." In the case of babies who cannot speak or understand even the simplest profession of faith,” if they are certainly bap- tized, there is nothing to do but to see that henceforth they are brought up as Catholics and in due time receive the sacra- ments. Such children have never ceased to be Catholics since they became so at their baptism. The ceremony for the reception of a convert NoT BAPTIZED is very simple. The priest wears a surplice only. In his pre- sence and that of two witnesses the convert makes his profes- sion of faith, as in the ritual, but leaving out the last clause, With a sincere heart, etc. Then he is baptized in the usual form (for infants). The other two cases (of con DITIONAL baptism, or NoNE) may be described together." The priest sits before the altar, on the epistle side of the foot-pace or ground, if the Sanctissimum is reserved there, vested in surplice." With head covered he addresses the con- vert, who sits before him. Then the priest rises and kneels before the altar, the convert and all present kneel with him. * Conc. prov. Westm. I, Decr. xvi., § 8, pp. 15-16; Ordo adm., l.c., nos. 1, 3, 5, pp. 72-74. The confession must be made in the case of conditional baptism (Conc. prov. Westm. I). Boys under fourteen, girls under twelve. * Ordo adm., l.c., no. 2, pp. 72-73. * Zö., l.c., no. 5, p. 74. * Such a case may occur when a whole family joins the Church. * Ordo adm., Tit. III, cap. v., pp. 75-87; O’Kane, pp. 183-199. " The ritual gives no direction as to what the priest shall wear. Many use a purple stole throughout the ceremony. The only moment (apart from the baptism and confession) when a stole seems justified is, possibly, during the absolution from excommunication. Qºbe Ceremonies Of the Ritual 4O3 So they say the hymn Venz creator alternately. The priest (alone) stands to say the prayer after the hymn. He sits again and puts on the biretta; kneeling before him the convert reads the profession of faith, as in the ritual.” The priest holds a book of the gospels on his knees, which the convert mean- while touches.” They remain in the same position while the priest says the psalm Miserere or De profundis, at his discre- tion. He stands facing the altar, and says Kyrie eleison and the versicles and prayer which follow. The convert or people present should answer; if no one can, he must answer him- self. After this prayer is the right time for conditional bap- tism, if it is to be administered. The priest goes with the convert to the sacristy, the two witnesses following. There, in their presence, he baptizes the convert, pouring holy water over his head into a vessel, and saying the form S2 mon es baptigatus, N. ego te baptigo in nomine Pa + tris et F + liz et Spiritus + sancti. For this he wears a white stole. Returning to the church he sits at the seat having his back to the altar, with head covered. The convert kneels before him. . So he absolves him from excommunication, using the form in the book Auctoričaze apostolica, etc. In case of doubt as to whether the convert has incurred excommunication by professing heresy, the priest inserts the word forsan after in- curristi, as directed in the note. He then imposes a penance for this absolution. The convert may make his confession now or after the Te Deum.” All standing, the priest says Ze Deum laudamus, alternately with the convert and those present. They kneel, as always, at the verse Te ergo quaesumus, etc. Still standing, while the others kneel, the priest says the verses and prayer that follow. He turns to the convert and makes the sign of the cross over him, as he gives the blessing at the end. He sits and again speaks to the convert, as is directed in the rubric. Lastly, if he has not already done so, the convert makes his confession. Since it is his first, it will be a general confes- sion of his whole life. If the convert has just received con- ditional baptism, the absolution will be conditional also; but * In the new book (Ordo adm., ed. cit., pp. 77-80) this is no longer the creed of Pius IV, but a shorter form. * There is no direction to kiss the book. * There is a custom that the convert should make his confession, then receive conditional baptism, then make a general statement repeating that he wishes to confess all the sins he has already told, then be ab- solved. The Ordo adm., l.c., cap. iv, no. 3, p. 73, allows this. If so, the priest must, of course, be the same throughout. But there is no necessity to confess before baptism. It is often better that the convert should make his confession last of all, partly because he need not confess to the priest who receives him (there is, indeed, no general law of the Church com- manding him to go to confession at once), partly because the witnesses and other people may go away before his confession. 4O4 (WCCa:3ional function 3 this condition is not expressed in words." If the confessor have power to grant plenary indulgence to the convert, he will do so after the confession and absolution. The convert says the Confideor (in Latin or English); the confessor uses the form given on p. 73 of the Ordo administrandi. The convert will make his first Communion as soon as may be after his reception and baptism, or confession. § 11. HOLY COMMUNION THE normal time for distributing holy Communion is at the moment appointed in Mass. The rite in this case is described above, pp. 60-61. But no priest may make any difficulty against giving people Communion at other times, if their request is reasonable, that is, if they have a serious (not necessarily a very grave) reason, and if they satisfy the law, being in a state of grace and fast- ing from midnight.” The rite of distributing holy Communion out of Mass is this: * A server is needed to say the Confiteor. If possible, he should wear a surplice and kneel in the sanctuary; but often it is necessary that someone in the church (a man rather than a woman) should say the answers. Two candles are lighted on the altar; the dust-cloth is removed. The priest vests in biretta, surplice and stole of the colour of the day." He comes from the sacristy, following the server, carrying the burse containing a corporal and the tabernacle key. Obviously, Communion in this way can be given only from an altar where the Blessed Sacrament is reserved. Priest and server genuflect; the server kneels at the epistle side and says Comfiteor. Meanwhile the priest goes up to the altar, spreads the corporal, opens the tabernacle, genuflects, takes the ciborium and places it on the corporal. He uncovers it, genuflects again, turns to the people, not turning his back to the Sanctissimum, and says Misereatur. The server answers Amen. Then, making the sign of the cross over the people, he says Indulgentiam, to which the server again answers Amen. Both these prayers are said in the plural, even if there be only one communicant. The priest turns to the altar, takes the ciborium in his left hand; with the thumb and forefinger of * Unless it is considered as involved by the words: “in quantum possum et tu indiges,” used always. These might cover the following form, as well as what goes before. * Cod., c. 846. * Ordo adm., Tit. IV, caps. i-ii, pp. 90–97; O’Kane, Notes on the Ru- brics, pp. 253-343; Pighi, Lif. Sacr., pp. 74-83. * This is a clear rubric (cap. ii, p. 92). But the S.R.C. allows white, 12 March, 1836, no. 2740, ad XII. * The priest, as always, first uncovers and hands his biretta to the Server. Tºbe Ceremonies Of the iRitual 4O5 the right he takes a consecrated particle and holds it over the ciborium. So he turns to the people, this time with his back to the middle, and says Ecce Agnus Dez, etc., and Domžme mon sum dignus, three times. The form is always masculine (dig- nus), even if only women are present. Carrying the ciborium and particle in the same way, he goes to the Communion rail and gives each person Communion with the usual form (Cor- pus Domini nostri, etc.), beginning at the epistle end. When all have received, he goes back to the altar, no longer holding a particle over the ciborium, saying O sacrum convivium, with its versicle, response and collect, the server answering. In Easter- tide Alleluia is added to the antiphon, versicle and response; the collect is Spiritum nobis Domine. The priest continues while he covers the ciborium and puts it in the tabernacle. At the altar he first places the ciborium on the corporal, genuflects, then washes the fingers which have touched the Sanctissimum in the little vessel for that purpose by the taber- nacle, and wipes them on the purificator by it. He puts the ciborium in the tabernacle, genuflects, closes and locks the tabernacle. Then he gives the blessing. He says Benedictio Dei omnipotentis, facing the altar, extending, raising, and joining his hands; then he looks up and bows, turns to the people and makes the sign of the cross over them as he con- tinues: Patris + et Filii et Spiritus sancti. The server answers Amen. The priest turns back to the altar by the same way, not completing the circle, folds the corporal and puts it back in the burse. He bows, takes the burse and key, comes down the steps, genuflects with the server, puts on the biretta and goes back to the sacristy. Communion may be given in this way immediately before or after Mass. In this case the priest wears the Mass vestments. If they are black, he does not give the blessing. Nor, if he says Mass with black vestments in Eastertide, does he add Alleluia after the versicle. Except in this case, holy Communion is never given with black vestments. If it is to be given on All Souls’ Day the priest wears a purple stole." Communion may not be distri- buted during Mass at any other moment than when appointed in the rite. § 12. MATRIMONY" THE ideal, when Catholics marry, is that they should receive the nuptial blessing. This blessing is always given in the nuptial Mass (or other Mass which takes its place, on days * This is doubtful, now that the liturgical colour of November 2 is black (since 1911). * Cod., c. IoI2-1143. Ordo adm., Tit. VII, pp. 195-208; Martinucci- Menghini, I, ii, pp. 489–492; Le Vavasseur, i, pp. 644-650; Wapelhorst, pp. 484-488; Pighi, pp. 155-172; O'Kane, pp. 57*-62*. But note that in England we have our own rite of marriage, not entirely Roman. So these authors are not always safe guides for us. 406 (WCCasional jfunction3 when a nuptial Mass may not be said; see p. 408). It is not allowed to give the nuptial blessing without the Mass. The ideal is also that the husband and wife make their Com- munion together at this Mass. The nuptial Mass may not be said, nor the blessing given, in the case of mixed marriages, nor in the case of widows who have already received it,” nor in the times of forbidden solemn- ity, namely, from the first Sunday of Advent to Christmas Day, from Ash Wednesday to Easter Day (both inclusive).” In the case of Catholics, when the woman has not already re- ceived the nuptial blessing, and outside the forbidden time, we have now an indult by which a special blessing may be given, if Mass is not said.” % We have also a third form to be used for Catholics who marry in the forbidden time, or when the wife has already received the nuptial blessing.” If people are married during the forbidden time, or if it is not convenient to them to have the nuptial Mass and blessing at the moment of their marriage, these may always be added later, when the forbidden time is over. In the case of mixed marriages none of these forms may be used. The banns of marriage are to be proclaimed at the chief Mass on three preceding Sundays.” The form is given in the ritual." If the persons live in different places the banns must be announced in both. In England banns are announced for mixed marriages. It is possible, for a sufficient reason, to obtain dispensation from the proclamation of banns from the Ordinary. Marriage should take place in church. The Ordinary may allow it to be celebrated in a private chapel or house, for sufficient reason. Besides the priest two witnesses must be present. In Eng- land we must also obey the law of the land which requires the presence of the government official (registrar) and the declara- tions made before him and two witnesses afterwards." Some- times the registrar is present in the church during the eccle- siastical function, sometimes he waits in the sacristy. The witnesses of both declarations, those made in the church during the marriage, and those made before the registrar, should be * The point is not the woman's widowhood, but that she has already received the nuptial blessing. So if she did not receive it at her former marriage, it may be given. The state of the man makes no difference either way. * Unless the Ordinary dispense. Cod., c. 1108. “Tempus prohibitum ” does not mean time when it is forbidden to marry, but when it is for- bidden to “solemnize” marriage, that is to celebrate nuptial Mass and give the nuptial blessing. * Ordo adm., pp. 204-206. * Ib., pp. 207-208. * Or holidays of obligation. Cod., c. 1024 (cfr. c. 1022-1029). * Ordo adm., p. 197. 7 According to law a Catholic priest may now himself act as registrar and keep the book for the government. But the laws are very complicated. (Ibe Ceremonies Of the iRitual 4O7 the same persons. The priest who marries the people must be the same who presides at the civil declarations afterwards. The essential rite is the same in all cases. The priest wears surplice, biretta and white stole. There should be a server in surplice who carries the holy water. On the credence table, or other convenient place, a plate is laid, on which the ring will be placed when it is blessed. The priest stands with his back to the altar at the entrance of the sanctuary or choir. The man and woman to be married stand before him, the man at the woman’s right. The wit– nesses stand behind, or on either side. The priest first asks the question of the man: N., wilt thou take N.," here present, etc., as in the ritual. The man answers I will. The priest asks the question of the woman, and she answers. The man and woman then join right hands. If the woman is a widow she wears a glove on her right, otherwise not. The man first says the form, Z, N., take thee, N., to my wedded wife, etc., repeat- ing it in short phrases after the priest. They separate their hands, join them again, and the woman, in the same way, says the form appointed for her. After this they keep the hands joined; the priest makes the sign of the cross over their hands, saying Ego comzungo vos in matrimonzum, in nomine Patris + et Filii et Spiritus sancti. Amen. He then sprinkles them with holy water. The husband puts the ring, a piece of gold and a piece of silver * on the plate held by the server. The priest blesses the ring with the form in the ritual and sprinkles it with holy water in cross form. The husband takes the gold, silver and ring, and says (in short phrases after the priest) With this ring / thee wed, etc. As he says This gold and silver I thee give, he hands the pieces to the woman, who puts them away or hands them to someone to hold for her. Then the husband puts the ring on the woman’s left hand. He puts it first on the thumb, saying In the name of the Father, takes it off and puts it on the forefinger, saying and of the Son, takes it off again and puts it on the third finger, saying and of the Holy Ghost, on the fourth (Amen), and leaves it there. All except the priest kneel. The priest says the versicles Confirma hoc Deus, etc., and the prayer, the server answering. That is the end of the essential rite. Usually the priest, husband, and wife, with the witnesses, now go to the sacristy, to make the civil declarations. The priest takes off the stole. Before the registrar they each make two declarations, repeat- ing the words in short clauses after the priest. First the man says: I do solemnly declare that I know not of any lawful impedº- ment why Z, N.N., may not be joined in matrimony to N.N.” * Christian names only. * Generally gold and silver coins. * Christian and surnames (the wife's maiden name). 408 (WCCagional functions The woman makes the same statement, in the same way. Then the man says: A call upon these persons, here present, to witness that Z, N.N., do take thee, N.N., to be my lawful wedded wife. The woman says the same, changing the word wife to husband. The book kept by the registrar is then filled up and signed by the priest. In the case of a mixed marriage nothing more is done.' If NUPTIAL MAss is to follow, the priest vests and Mass begins. The nuptial Mass is the votive Mass “Pro sponso et sponsa,” in the missal.” It is said with white vestments, without Gloria in excelsis or creed. Apart from the forbidden times, when no such Mass may be said and no nuptial blessing given, this Mass may be said any day, except Sundays and holidays of obligation (even the suppressed ones, now called days of devotion), or doubles of the first or second class, or the octaves of Epiphany or Pentecost, or the octave day of Corpus Christi. On these days the Mass of the day is said; the prayers of the nup- tial Mass are added at the end of all commemorations (but before an “oratio imperata”) and the prayers of the bless- ing are said in the usual place. Such a Mass has the privilege of nuptial Mass. The rubrics of the missal suppose that the husband and wife make their Communion at this Mass. It is said as usual, with two exceptions. After the Pater noster, before the prayer Libera mos, the priest genuflects and turns to the husband and wife, who kneel. The server holds the missal before the priest. With joined hands he says the two prayers Propitiare Domine and Deus guz potestate virtuțis tuae, as in the missal. He turns back to the altar, genuflects and goes on with Mass. The server puts the book back on its stand. Again after Benedicamus Domino he turns, this time in the middle of the altar. The husband and wife kneel and he says the prayer Deus Abraham in the missal. The server again holds the book before him. The server puts back the book and takes the holy water. The priest may now address the husband and wife.” Then he sprinkles them with holy water, turns to the altar, and ends Mass as usual. If both husband and wife are Catholics, if it is not the for- bidden time, and the woman is not a widow who has already received the nuptial blessing, instead of the nuptial Mass and blessing, the other form in the ritual may be used. It * Cod., c. 11oz, forbids all “sacred rites " at a mixed marriage, unless the Ordinary allow some; but never Mass. Such a marriage should be held out of the church, unless the Ordinary dispense (Cod., c. 1109, § 3). * It is the last votive Mass before the “Orationes diversae.” * The rubric at the end of this Mass in the missal says he should do so. (Ibe Ceremonieg of the iRitual 4O9 consists of the psalm Beat: omnes, Kyrie eleison, etc., Pater noster, Domine exaudi orationem meam, etc., and two prayers." This form may be used before the civil declarations are made in the sacristy. If the woman is a widow who has already received the nuptial blessing, or if it is the forbidden time, the form given in the second place may be used. This consists of the same psalm and versicles, but a different prayer.” This, too, may be said before the civil declarations are made. The rector of the church” must enter the marriage in the register, and add a note about it to the entry of baptism of each person in the baptism register; or, if they were not baptized in his church, he must send a statement to the rector of the church where they were baptized, that he may make this entry.* § 13. CHURCHING THE blessing of a woman after childbirth may be given only to those whose children are born in lawful matrimony. The mother comes to the church as soon as possible after the birth of the child. The priest wears a surplice and white" stole. There should be a server carrying holy water. The mother holds a lighted candle. She kneels in the porch or by the door of the church. The priest, standing before her, sprinkles her with holy water, then says the prayers in the ritual. After the psalm Domini est terra and its antiphon, he gives her the left end of his stole to hold as she comes into the church and to the altar rails. Standing with his back to the altar" he continues the prayers. Finally he sprinkles her with holy water, saying the blessing Pax et benedictio, etc.” § 14. BLESSINGS THERE are blessings which any priest may use; others, called consecration, used only by a bishop, and a third class which may be given by a priest if he has permission from the Ordinary.” To this third class belong the blessing of vest- ments” and others, for which leave is given in the faculties of priests in England. The general rule for blessings is that the priest wears a * Ordo adm., Tit. VII, cap. ii, pp. 204-206. * 16., pp. 207-208. * * Zö., pp. 203-204. 4 Ib. * 16., Tit. IX, cap. i., pp. 21 I-2I4; O'Kane, pp. 244-252. * As the colour of Candlemas. * O’Kane says on the foot-pace, p. 251. * The three blessings which follow in the Ordo adm., of a woman in danger at childbirth (pp. 214-218), of infants (pp. 218-219), of sick children (instead of extreme unction, pp. 219–223) have no difficulty. * Cod, c. 1147. * The forms for blessing vestments are in the missal among the bless- ings which follow the Masses and prayers for the dead, before the votive Masses. 4IO (WCCāgional function3 surplice and purple stole." In nearly all cases he ends by sprinkling the thing blessed with holy water. The blessing of holy water” (with salt) should normally be made on Sunday before the chief Mass. Then follows the Asperges ceremony. § 15. SICK CALLS THE ceremonies to be noted in connection with sick calls are those of the sacraments then administered.” If there is time, a dying man will receive the sacraments of Penance, Holy Eucharist and Extreme Unction. If these sacraments are to be administered in one visit," the priest will take with him the Blessed Sacrament in the small pyx used for this purpose, the oil of the sick in its stock. By the sick man’s bed a table will be prepared, covered with a white cloth, having on it two candles burning (if possible, blessed candles), holy water and a sprinkler,” a glass with a little water * to drink. It is suitable that a crucifix also stand on the table. If extreme unction will be administered at the same visit, a plate with dry bread, water, a towel to wash the priest's hands and cotton wool should be on the table. Or the priest may bring the cotton wool with him. The first Synod of Westminster, in 1852, recommended that a box containing all these things be sent beforehand to the house, or brought by the priest when he arrives." Two vases of flowers may be added. A communion cloth should be spread on the bed at the moment of Communion. In England it is rarely possible to carry the Blessed Sacrament to the sick publicly.” In a small quiet district, where the * If there is a form of exorcism; otherwise, generally, the stole is of the colour of the day. * In the missal: Ordo ad faciendam aquam benedictam, first among the blessings; also in Ordo adm., Tit. XI, cap. i., pp. 240-244. * For prayers, advice and help in general to be given to the sick, see Ordo adm., Tit. V, cap. iv, pp. 125-137. * The liturgical books suppose that extreme unction is not given at the same time as Communion (see p. 413). It is, however, often necessary to do so. * Unless the priest brings holy water with him. The best kind of sprinkler is a small branch of box, yew, or some such plant. * The rubric says that wine and water should be prepared for the ablution (Ordo adm., Tit. IV, cap. iv, no. 8, p. 101). But wine is hardly ever used now; approved authors say that water is sufficient (see O’Kane, p. 380, no. 794). ' Decr. xviii, no. 12, p. 20. * Cod., c. 847. The rubrics of the ritual suppose, in the first case, a public procession to take the Blessed Sacrament to the sick, with torches, the priest in surplice, stole, even cope and humeral veil, under a canopy (Ordo adm., Tit. IV, cap. iv, no. 9, p. IoI). It is in this case that he should take several particles, so as to make a procession back to the church. But the note on p. 102 says that this public procession may not be held without leave from the bishop. The first Synod of Westminster (Decr. xviii, no. 12, p. 20) and the Congregation de disciplina sacramentalt (Ibe Ceremonies Of the Ritual 4 II house is not very far from the church, the priest may be able to wear his cassock, surplice, stole and a cloak covering all. In many large towns, and where the distance is great, he must take the Sanctissimum in his usual dress, with no ex- ternal sign. He carries the burse or pocket which contains the pyx concealed within his coat, either hanging by its strings round his neck, or held all the time in the right hand. If possible, it is certainly fitting that he should go bare-headed. The oil of the sick is carried in another bag around his neck," also a little vessel of holy water, unless it is already prepared at the house. It is convenient, in this case especially, to use a stole white * on one side and purple on the other. He wears this round the neck under his coat while carrying the Sanc- tissimum.” The burse or pocket which contains the pyx should also contain a small corporal and purificator, such as are used for sick calls.” - In the church the two candles are lighted on the altar. The priest spreads the corporal,” opens the tabernacle, takes a consecrated particle and lays it in the pyx, arranges the pyx as he will carry it, and then, without genuflecting, goes straight to the sick man's house, speaking to no one on the way. At the door of the house he is met by a person who holds a (blessed) lighted candle and genuflects as the door is opened. Entering, the priest says Pax huzc domni, to which the answer is Et omnibus habitantibus in ea. He goes to the sick room, first spreads the corporal on the table and puts the pyx on it. If extreme unction is to be administered, he lays the oil and cotton wool there too (p. 413). He genuflects, then vests in surplice and white stole." All present in the room (23 December 1912, ad I; Acta Ap. Sedis, 1912, vol. iv, p. 725) provide for taking the Sanctissimum secretly. In this case only as many particles. are taken as will be given in Communion. * It is supposed that a server accompanies the priest, carrying the holy water (Ordo adm., Tit. V, cap. vi., p. 140). In England this is often not possible. If a clerk in minor orders goes with the priest, he carries the holy oil (Le Vavasseur, i, p. 639). * To take Communion to the sick a white stole is always worn, what- ever the colour of the day (Ordo adm., Tit. IV, cap. iv, no. 9, p. 1 or). The rule for this case is different from that of other distributions of Com- munion out of Mass (p. 404). - ° S. Congr. de disc. Sacr., 23 December 1912, ad III (Acta Ap. Sed., vol. iv, p. 725). * For communion of the sick, see Ordo adm., Tit. IV, cap. iv, pp. 99- IoT); Martinucci-Menghini, I, ii, pp. 461–466; Le Vavasseur, i, pp. 628- 637; Wapelhorst, pp. 459-464; O'Kane, pp. 363-404. * O'Kane considers two cases. He thinks it well to keep the small pyx always ready, containing the Sanctissimum, in the tabernacle. In this case he says the priest may open the tabernacle and take it out, wearing the dress in which he will go to the sick man's house. But, if he has to take a particle from the ciborium and put it in the pyx, then he should be vested in surplice and stole, changing afterwards to the dress in which he will go out (p. 383). * Even when the priest takes the Sanctissimum secretly, he must vest 4I 2 (WCCā3ional junctions kneel. He sprinkles the sick man, the others present and the room saying Asperges me Domine, etc., with the versicles and prayer in the Ritual. If no one else can answer, the priest must answer himself. If the sick man will now make his confession," the other people leave the room, genuflecting to the Sanctissi- mum when they rise from their knees. The priest changes his stole to purple and hears the sick man's confession, sitting so as not to turn his back to the Sanctissimum. The friends of the sick man may now return. Either the man himself or some one else in his name says the Confiteor; the priest changes his stole to white, and stands (after genuflecting) before the table. He genuflects, turns and says Misereafur and Indul- gentiam, but in the singular. He genuflects again, takes the Blessed Sacrament in the right hand, holding it over the pyx held in the left, turns and says Ecce Agnus Dei, and Domine non sum dignus, thrice. The sick man says the same words silently. Meanwhile the cloth is spread on the bed beneath his face. The priest gives him holy Communion, saying either the usual form, Corpus Domini nostrz, or, if holy Com- munion is given as viaticum, the form Accºpe frater (or soror) viaticum corports ZXoming nostri Iesu Chriszi, guz te custodiat ab hoste maligno ef perducat in vitam aeterizam Amen.” Returning to the table he washes the forefinger and thumb of the right hand in the water there provided, and gives the ablution to the sick man to drink.” He then says Dominus vobiscum and the prayer Domine sancte Pater omnipotens, in the Ordo. If any particle remains in the pyx' he genuflects, takes the pyx in the right, and blesses the man with it, saying nothing. If no particle remains he gives the blessing with the hand, using the form Benedictzo Dei omnipotentis, etc.” Finally, if he has been accompanied by pious layfolk, he should tell them, at least in general, of the indulgences they thereby have gained." in cassock, surplice and white stole at the house (S.R.C., 16 December 1826, no. 2650, 2 facti spec.). If necessary, he must send these vestments beforehand, or take them with him. Only a most urgent reason would allow a priest to give Communion in his out-door dress. See Wapelhorst, p. 461 ; O’Kane, p. 381. * If possible, the confession should be heard at another visit before- hand. The ritual supposes this, and it prevents the danger that the man may be unfit to receive the holy Eucharist when it has been brought to him. See O’Kane, p. 389. * This form is used whenever Communion is given as viaticum, that is, “when it is probable that he (the sick man) will not again receive it * (Ordo adm., Tit. IV, cap. iv, no. 3, p. 99). * The rest of the water may be poured on the fire, or taken back and poured into the sacrarium. So also, if the sick man cannot drink any Water. * See p. 4Io, n. 8. * See p. 405. * Ordo adm., Tit. IV, cap. iv, no. 22. The list of indulgences is given by O’Kane, pp. 399-400. (Ibe Ceremonies Of the Ritual 4I 3 If Communion is given to several people in one room, the words are said once only for all, except the actual form of administration (Accipe frater and Corpus Domini) said to each. In the absence of a priest, and with the Ordinary’s leave, a deacon may give holy Communion, using all the forms and blessing as above." ! These ceremonies may be shortened in case of urgent danger. § 16. EXTREME UNCTION Normally this sacrament should be administered after con- fession and Communion.” But the ritual does not suppose that it be given habitually at the same visit as when the sick man receives holy Communion.” The ideal is that the three sacraments be administered at three successive visits, though it is provided that the man “if he wish to confess,” should do so again, immediately before the anointing." If, then, extreme unction be given at a separate visit, a table is prepared near the bed, covered with a white cloth, on which are placed a candle, lighted and held by a server during the anointing,” afterwards given to the sick man to hold, also cotton wool divided into six or seven parts (according to the number of anointings), bread, water and a towel to wash the priest's hands, holy water and a sprinkler. The priest arrives in cas- sock, surplice and purple stole, bearing the oil of the sick. He may also bring the holy water and cotton wool. In Eng- land he will generally come in out-door dress and vest at the house. Arriving he says Pax huzc domni, etc., lays the stock of holy oil on the table, vests if he is not already vested, gives the sick man a cross to kiss, performs the Asperges ceremony, then, if necessary, hears the confession, admonishes the man and begins the rite of extreme unction, saying Adzutorium mostrum. But often it will be necessary to give extreme unction im- mediately after viaticum, at the same visit. In this case, after the blessing at the end of Communion the priest changes his stole to purple. The stock of oil of the sick will already be on the table, as * S.R.C., 14 August 1858, no. 3074, ad I. * Ordo adm., Tit. V, cap. i, no. 2, p. 108. For the rite of extreme unction see Ordo adm., Tit. V, caps. i-ii (pp. 108-120); Le Vavasseur, i, pp. 638-643; De Herdt, iii, pp. 272-291; Van der Stappen, iv, pp. 261- 282; Wapelhorst, pp. 465-472; O'Kane, pp. 405-467; Pighi, pp. 142-154. * Ordo adm., Tit. V, cap. ii, nos. 1-2, pp. 111-112. * Zö., no. 4, p. 113. * If there is no server the candle may stand in a candlestick on the table. If extreme unction is given immediately after Communion a third candle is not needed. The two used during Communion continue burn- ing, and one of them is given to the sick man. 4. I4 (WCCāgional junction3 also the cotton wool, bread, water and towel to wash his hands afterwards. The Asperges is not repeated. The priest says Adiutorium nostrum in nomine Domini," and the other prayers in the Ordo. The server, or sick man, or some person present answers. If no one else can do so, the priest must answer himself. He says these prayers facing the sick man, and makes the sign of the cross over him where it is marked in the book. When he has said the prayer Exaudi nos Domine sancée, the sick man, server, or other person says the Comfiteor in Latin or the vulgar tongue. In case of necessity the priest must say it himself. The priest, turned towards the sick man, says Misereatur and Indulgentiam, as usual. He then tells those present to pray for the sick man. They may say the seven penitential psalms and litany, or other suitable prayers, while the priest administers the sacrament. He says In nomine Patris + et Filiz-i-et Spiritus + sancti, etc., making the sign of the cross over the man. He then dips the thumb of the right hand into the stock of oil of the sick. If there is a server in holy orders present he will wipe away the oil after each anointing. Otherwise the priest does so himself. The most convenient way is to hold a small piece of cotton wool between the forefinger and second finger of the right, and to wipe the place anointed each time immediately with it. Only in case of contagious disease is it allowed to anoint with an instru- ment. This may be a small pencil of wood, or piece of cotton wool. There must be a separate piece or pencil for each anointing, lest the infection return to the vessel of oil. These pieces of wool or wood are burned afterwards.” The priest makes the sign of the cross on each organ and limb, saying the form once only for the pairs of organs. Ac- cording to the rite the eyes (closed), the ears, nostrils, mouth (with closed lips), hands, feet and loins are anointed. The right organ or limb is anointed first. The anointing of the loins is now always omitted.” We have permission to leave out the anointing of the feet in hospitals or other places where it might arouse surprise or scandal." For each organ the priest says the form in the Ordo. He must know these forms by heart. The hands of priests are anointed on the back, those of laymen on the palms. The nostrils are anointed below, the feet above. If any organ is not anointed it is not lawful to anoint another part of the body instead. For the validity of the sacrament one anointing is sufficient. If a limb or organ * No liturgical book directs a sign of the cross at this versicle, except when it comes before the Comfiteor. * Cod., c. 947, § 4. O’Kane, p. 453. * Cod., c. 947, § 2. Ordo adm., Tit. V, cap. ii, no. 11, p. 117; O'Kane, p. 459. * Cod., c. 947, § 3. In the faculties for priests of Westminster, no. xiii. (Ibe Ceremonies of the Ritual 4 IS is mutilated or wanting, the nearest part of the body to it is anointed, with the form for that limb. The priest then wipes his hands with dry bread. He continues the prayers in the Ordo, facing the sick man. He should then address the man, saying suitable words to prepare him for death (if death is imminent) or warning him to bear his sickness patiently. The priest then gives the Apostolic Blessing for the hour of death." He wears a purple stole and uses the form in the Ordo.” At the end he washes his hands. He may stay and say the prayers for the dying with those present. The cotton wool is taken back, burned and the ashes are put in the sacrarium. If there is immediate danger of death, the priest, omitting all that goes before the anointing, at once anoints the organs. If the danger is very urgent he anoints the sick man’s forehead, saying the one formula, Per istam sanctam unctionem indulgeat Zibi Dominus guidguid deliquzsti. Amen.” In doubt whether the man is still alive he begins with the condition S: vivis.” If the man dies during the rite the priest must stop at once.” Extreme unction may be given to those who are uncon- scious or delirious, if there is no fear of profaning the sacra- ment. It may not be given to those who are manifestly im- penitent, or excommunicate, nor to children under the age of reason," nor to any who are not sick at the time. It is not given more than once in the same danger of death. It may be given again, if the man has partly recovered, and then again falls into danger." * All priests must now give this blessing and indulgence. Cod., c. 468, § 2. * Ordo adm., Tit. V, cap. iii, pp. 121-124; Wapelhorst, pp. 490–491; O’Kane, pp. 468–478. * Ordo adm., Tit. V, cap. i, no. 20, p. III. * Ib., no. 12, p. I Io. * Zö., no. II, p. Io9. * For such children the “Benedictio puerorum aegrotantium ” is used (Ordo adm., Tit. IX, cap. iv, pp. 219–223). * For rules and principles about this, see O’Kane, pp. 425-428. CHA PTER XXX FUNERALS § 1. THE COMPLETE RITE S in the case of marriage, so in that of funerals, there are really several rites which follow one another. The complete function, as supposed normally by the ritual and missal, consists of these five offices: 1. The bringing of the body to the church ; 2. Matins and Lauds for the Dead; 3. Requiem Mass; 4. The Absolution; 5. The burying. But there is no law commanding that all these be carried out at every funeral. It is often necessary, especially in England, to omit some. It will be convenient first to describe the entire ceremony, supposed as the ideal,” then to show how parts of it may be curtailed. The bringing of the body to the church, the office for the dead, Requiem Mass, burying, are different functions, which may be performed by different priests. But if the absolution follows Mass immediately it must always be held by the priest who has said the Mass. Only the Ordinary is allowed to give the absolution without having said the Mass before it.” The right and duty of celebrating a funeral belong to the rector of the church in whose district the man lived, even when he died somewhere else.” The rector may delegate another priest to perform them. As far as possible, funerals should not be held on doubles of the first class, and especially not on holidays of obligation. They should be put off to the next day. But if this cannot be done the funeral may be held on such days, as long as it does not interfere with the solemnity of the day. A funeral Mass may not take the place of the chapter Mass, conventual Mass, or chief Mass of a Sunday or day of obliga- tion. On the following days sung Requiem Mass is for- bidden in any case, namely, Christmas Day, the Epiphany, Easter, Ascension Day, Whitsunday, Corpus Christi, the Immaculate Conception, Annunciation, Assumption, both feasts of St. Joseph (19 March and Wednesday after the second Sunday after Easter), Birthday of St. John Baptist, St. Peter and St. Paul, All Saints, also all days to which the solemnity of these feasts is transferred, the dedication and titular saint of the church, the chief patron of the place, the last three days of Holy Week, during solemn exposition of the Blessed Sacrament, whether for the Forty Hours or other * Ordo adm., Tit. VI, caps. i-iii, pp. 161-180; Catalanus, i, pp. 383-421; Martinucci-Menghini, I., ii, pp. 467-479; Le Vavasseur, i, pp. 654–672; De Herdt, iii, pp. 306–350; Van der Stappen, iv, pp. 296-342; Wapelhorst, pp. 496-504; Pighi, pp. 310-344. See Cod., c. 1203–1242. * S.R.C., 12 August 1854, no. 3029, ad X. * Cod., c. 1216. Ordo adm., Tit. VI, cap. iii, nos. 1-2, p. 165. 416 funeralg 417 solemn exposition.” If then, it is necessary to bury a man on these days, the funeral must be held in the afternoon or even- ing without Mass; nor may the church bell be tolled. More- over, Low Mass for the dead, even in the presence of the body, is forbidden, not only on these days, but also on all doubles of the first class and all Days of obligation, including Sundays.” But in England, when High Mass or Sung Mass is impossible, one Low Mass is allowed at the funeral on all days when Sung Mass may be celebrated.” From the Mass of Maundy Thursday to that of Holy Saturday, and while the Blessed Sacrament is exposed in the church, a funeral (with- out Mass) may be held, only if absolutely necessary, without singing or solemnity. The church is not to be adorned with any sign of mourning, the bells are not to be rung, the office is not said.” On all other days the funeral rites, with Mass, are allowed. For the complete ceremony the following preparations must be made: In the sacristy the surplices are laid out, also a black stole, a black cope, the holy water and sprinkler, processional cross, acolytes' candles, which if possible should be of unbleached wax. The altar is prepared for Requiem Mass. The frontal is black unless the Blessed Sacrament is there reserved, in which case the frontal and tabernacle veil are purple.” The altar candles should be of unbleached wax ; the carpet covers only the foot-pace. In the middle of the church, outside the choir in every case, a hearse or trestles are set up on which the coffin will be laid, so that it is possible to go all round it. Candles, usually six, of unbleached wax, stand around on the ground. They are lit just before the coffin is placed on the trestles. Candles, if possible of unbleached wax, are prepared to be distributed to the clergy during the Mass and absolution. The priest, with servers and clergy, goes first to the house where the coffin waits." It may await them in some house other than that of the death." The officiating priest wears surplice, black stole, and (for greater solemnity) black cope.” The processional cross is carried in front between the * The list is given in the current Ordo recitandi (for Westminster, 1916, pp. iii-iv). * Zö., no. iv, p. iv. * Zb., p. v, quoting rescripts of 7 March 1847 and 12 May 1864. * Le Vavasseur, i, p. 662. * See p. 133. * The body of a tonsured clerk or clerk in minor orders is vested in cassock, surplice and biretta; that of a subdeacon, deacon, or priest in purple Mass vestments of his order (Ordo adm., Tit. VI, cap. i, nos. 11-14, pp. 162-163). * Or even, if necessary, at the end of the church (S.R.C., 8 February 1879, no. 3481, ad I). * Ordo adm., Tit. VI, cap. iii, no. 1, p. 165. E E 418 (WCCāgional junction3 two acolytes with lighted candles," then the clergy or singers in order. Servers carry the holy water and book (ritual) near the priest at the end. If he wears the cope he should be assisted by two servers in surplice who hold its ends. The officiating priest and clergy wear the biretta on the way. At the house where the coffin waits it will be more convenient if, at once, the procession is formed in the order in which it will return to the church (as below). The coffin should be already brought to the door of the house, with the feet foremost. Candles are handed to the clergy; all uncover. Standing before the coffin the priest sprinkles it with holy water three times, first in front of him, then at his left, lastly at his right. He hands back the sprinkler and recites S. āniquitates and the psalm De profundis with those around. Instead of the verses Gloria Patri and Sicut erat, at this and all psalms at funerals, the verses Réguiem aetérmam k doma el Dómine, Æt lux perpetua k /záceat et are substituted. Then the whole antiphon Si in- iguitates is said.” The procession now goes to the church. Confraternities of laymen go first; the cross is borne before the clergy, that is, all who wear cassock and surplice. Regular clergy go before seculars, all walking two and two, holding lighted candles. The officiating priest goes immediately in front of the coffin. He does not hold a candle. Behind the priest the coffin is carried by four men, or it may be drawn on a hearse.” Men should walk on either side of it holding lighted candles. If there are wreaths of flowers they should be carried behind the coffin; then come the lay mourners. The church bells are tolled as soon as the procession leaves the house. As soon as it starts the priest recites the antiphon Exsultabunt, the cantors begin the psalm Miserere, and the clergy continue it. This and all other psalms on the way to the church may be sung." If the way is long, so that the Maserere is finished before they arrive at the church, they recite the gradual psalms or others from the office for the dead.” The lay mourners behind the coffin pray for the dead man silently. The procession should go to the church by the shortest way.” As soon as it arrives at the church the psalm is interrupted," the verses Requiem aeternam are said at once, then the anti- phon Exsulfabunt. As they come up the church the cantor begins the re- * Le Vavasseur, i, p. 665, no. 258; Wapelhorst, p. 497, no. 307. Mar- tinucci omits the acolytes (I, ii, p. 468, no. 14). * They may be sung (S.R.C., 8 February 1879, no. 3481, ad I). ° S.R.C., 5 mart. 1870, no. 3212, ad I. It is usually covered with a pall, which should be black (S.R.C., 21 iul. 1855, no. 3035, ad II). * S.R.C., 8 February 1879, no. 3481, ad I. * Ordo adm., Tit. VI, cap. iii, no. 2, p. 169. * Martinucci, I, ii, p. 469, no. 19 and n. * Le Vavasseur, i, p. 668, no. 268. funerals 4 IQ sponsory Subvenite sancti Dez. The choir continues it. This is sung. If the office or Mass is to follow, all go to their places in choir, the priest stands before the altar.” The coffin is set on the hearse or trestles prepared, the candles around are lighted. The body of a layman, clerk in minor orders, subdeacon or deacon, is set with the feet to— wards the altar, that of a priest with the head towards the altar.” A black pall is laid over the coffin and wreaths of flowers placed around.” In the case of a priest or deacon a purple stole and biretta may be placed on the coffin, a biretta alone for subdeacons and clerks in minor orders. Any suit- able symbol of the dead man's rank or office may be placed here if it is not grotesque or irreverent.” As soon as the clergy are in their places in choir they put out their candles; the cross-bearer sets the cross near the credence table. It may not be stood at the head of the coffin. The acolytes take their candles to the sacristy." The office for the dead should follow. The priest who will officiate at this takes his place in the first stall. He wears a surplice and black stole." The office for the dead consists of matins (with three nocturns) and lauds." All antiphons are doubled when the body is present. But the ritual contem- plates that not all this office be said always. Lauds may be omitted, or only one nocturn said.” The Ordo supposes that the body is brought to the church in the morning, that Requiem Mass follows after the office. The Mass should always be said, if possible.” If another priest celebrates the office the celebrant of Mass, with deacon and subdeacon, goes to the sacristy and vests during lauds or the last part of the office. At the end of the office Pater noster and the * In the shorter form, when the absolution follows at once, the clergy and choir will go to stand around the coffin. * This is the rule when the body is present physically or morally, that is, at the funeral ceremony when, for some exceptional reason, the body cannot be brought to the church (S.R.C., 20 iun. 1899, no. 4034, ad III). No change in position is made for the common case of absolution over a catafalque (see p. 425, n. 4). * Le Vavasseur (i, p. 668, no. 269) will not allow wreaths to be placed on the coffin. Yet in England this is the usual custom. The national flag may be used instead of a pall for soldiers and sailors (ib., p. 663, note 1). * Le Vavasseur, i, p. 664, no. 251. * Namely, in the complete rite, when the office or Mass will follow. * Martinucci, p. 471, Art. II, no. 2. This is the one case of a stole worn during the Divine office. " Le Vavasseur (i, p. 655) says the vespers for the dead are not to be considered part of the funeral ceremony. They may be said in the even- ing, before matins, which follow either at once or next morning. But Martinucci and Menghini (I, ii, p. 471, n. 2) require vespers in the morn- ing before matins. * Ordo adm., Tit. VI, cap. iii, no. 16, p. 180. * Ib., cap. i, no. 4, p. 161. But a festal Mass may not be said before a dead body. - 42O (WCCagional function3 following prayers are sung or said.” Mass then follows ac- cording to the rules for a Requiem (pp. 68, 133-135). If the same priest celebrates the office and Mass he cannot go to vest till the office is finished. A funeral oration may be preached after Mass. The preacher wears neither surplice nor stole. After Mass follows the ABSOLUTION. The celebrant of Mass with the ministers goes to the seats. *H *H H *H *H FIG. 45. FUNERAL: BEFORE GOING TO THE HEARSE Here the celebrant takes off his chasuble and maniple and puts on a black cope. The ministers take off their maniples. If Mass is said without ministers there are none at the absolution. The subdeacon takes the cross and stands between the aco- lytes; three servers holding the thurible, holy water and the ritual, the celebrant, deacon and M.C. first stand before the altar in this order (fig. 45). All make the usual reverence to the altar, turn and go to * Ordo adm., Tit. VI, cap. iii, no. 5, pp. 170-171. funeralg 42 I the coffin. The clergy, holding lighted candles, go after the cross, two and two. The celebrant and deacon do not hold candles. The subdeacon, with the cross, and the acolytes stand at the head of the coffin, some way from it.” If the dead man is not a priest, this means that they stand at the end farthest from the altar, facing the celebrant at the other end. In the case of a priest’s funeral they stand at the end nearest the altar; the celebrant is at the other end. The clergy with FIG. 46. FUNERAL : THE GROUP AROUND THE HEARSE - their candles stand in a line on either side, leaving room for the celebrant and ministers to go round it. Those of higher rank are nearer to the celebrant. The celebrant stands at the foot of the coffin facing the cross on the other side; when he moves the deacon holds the end of his cope at his left. The M.C. is at his right. The thurifer, bearer of holy water and bearer of the book are at the deacon’s left. When all are in their places the celebrant sings Mom intres” in the ferial tone, a * To allow space for the celebrant to pass between them and the hearse. * Ordo adm., pp. 172-173. 422 (WCCāgional functionſ; server holding the book before him; then the cantors begin the responsory Libera me Domine;” the choir continues. Mean- while the celebrant puts incense in the thurible, the deacon assisting as usual. He does not kiss the celebrant’s hand; * the incense is blessed with the usual form. The M.C. holds the right end of the cope. When the responsory is finished, the cantors on the gospel side sing Kyrie elezson; the cantors on the other side answer Christe elemson; all together sing Kyrie eleison. The celebrant intones Pater moster, which all continue silently. The deacon takes the sprinkler, dips it in the holy water, and hands it to the celebrant, not kissing his hand. The cele- brant and deacon at his right, who holds the end of the cope, go round the coffin, beginning at the left of the body. The celebrant sprinkles it with holy water, first the feet, then the middle, then the head. As he passes the cross he bows low to it; the deacon genuflects.” Coming back the other side, he sprinkles in the same way. At the place from which he set out he hands the sprinkler to the deacon, who gives it back to the server. The deacon takes the thurible and hands it to the celebrant, without kissing it or his hand. They go round the coffin as before, incensing it with single swings of the thurible. The celebrant gives the thurible back to the deacon, who hands it to the thurifer and takes the ritual, which he holds before the celebrant. The celebrant with joined hands chants Eł me nos inducas zn ſentationem, and the other versicles, the choir answering, then the prayer." If there are no ministers a server in surplice holds the processional cross, the M.C. at the celebrant's right takes the place of the deacon. If the coffin is taken at once to the place of burial, the pro- cession is now formed, as when it was brought to the church. As it is carried to the cemetery the choir sings the antiphon In paradisum deducant te angeli.” If the distance is great, other suitable psalms may be sung after this antiphon. At the grave the coffin is laid by its side and all stand around, in the same order as during the absolution. If the grave is not already blessed, the celebrant blesses it, using the prayer Deus cuius miseratione. He then puts on incense, sprinkles the grave with holy water, and incenses the coffin and grave. If the cemetery or grave is already blessed, the incense is not needed there. The celebrant then intones the antiphon Ego sum, the choir sings the Benedictus. The celebrant sings Kyrie eleison to the simple tone, on one note, falling to the minor third * Ordo adm., Tit. VI, cap. iii, no. 8, p. 173. The chant for this and all the funeral rite is in the Vatican Gradual and Ziber Vsualis (edited by the Solesmes monks). * All “solita oscula" are omitted at funeral services (cfr. p. 24). * If the deacon is a canon in his own capitular church, he bows. * Ordo adm., p. 175. * 16., p. 176. funeralg 423 below at the last syllable. The choir, in the same tone, an- swers Christe eleison; the celebrant sings again Kyrie eleison, then Pater noster. While this is said silently, he sprinkles the coffin. The other versicles and prayer follow, as in the Ordo." Then the procession leaves the grave, and the coffin is lowered into it.” On the way back to the church the celebrant recites the antiphon Si iniguitates; all say the De profundis.” In the church, before the altar, the celebrant may again say Kyrie eleason, Pater noster, A porta inferi, etc., as after lauds for the dead, and the last prayer Fidelium Deus omnium con- ditor et redemptor, Requiem aeternam, etc., Requiescat in pace, the choir answering." All make the usual reverence to the altar and go to the sacristy. - If several people are buried at the same time all the prayers are said in the plural form, except Mom intres in iudicium at the beginning of the absolution, which is never changed." § 2. MODIFICATIONS OF THE FUNERAL RITE VARIOUS changes may be made in this ceremony, according to the necessity of the time and place. The first change is that, if the body is brought to the church in the evening, so that Mass will be said or sung and the funeral completed the next day, lauds are finished according to the usual form,” then all retire. The coffin is left in the church during the night. At least two candles should be left burning by it. If lauds are not said, Pater noster and the other prayers which come at their end are said after matins or the one nocturn which may be said. After Mass and the absolution, if the body is not taken at once to be buried, the antiphon In paradisum may be said or not." In the church the antiphon Ego sum, with the Benedictus and all that follows, is said or sung. If the body is buried another day, or later, it is not necessary to repeat these pray- ers at the grave; but this may be done. The whole funeral service may be repeated another day, or at another church, if the burying is delayed.” If it is not possible to bring the body in procession from the * Ordo adm., pp. 178–179. * The ritual does not suppose that the clergy remain while the body is lowered in the grave. It is, however, usual in England to do so. It is also not unusual for the priest at the grave, when the liturgical prayers are said and the coffin lowered, to say “De profundis” in English and other English prayers for the dead. * Ordo adm., Tit. VI, cap. iii, no. 15, pp. 179-180. * This is not prescribed in our ritual. It seems to be required by the S.R.C., II mart. 1899, nos. 4014 and 4081, ad III. See Martinucci, I., ii, p. *}; no. 36; Le Vavasseur, i, p. 671, no. 279. * Ordo adm., p. 166, n. 1. * Zö., pp. 170-171. * S.R.C., 28 iul. 1832, no. 2696, ad I. - * Le Vavasseur, i, pp. 671-672; Wapelhorst, pp. 501-502. 424 (WCCāgional jfunction3 house to the church, the priest meets it at the entrance of the churchyard, or at the door of the church, there sprinkles it with holy water, and says the De profundis and Miserere, as above." If the distance to the altar is short, the Miserere may be omitted; or both psalms may be omitted and Subvenite be- gun at once.” § 3. PRIVATE FUNERALS UNDER this title (exeguiae privatae) the Ordo administrand: sacramenta provides the shortest possible ceremony.” This may take place at any time of the day. The priest, in surplice and black stole, receives the body at the door of the church or church- yard. He sprinkles it with holy water and says De profundis with the antiphon Si iniquitates as he goes before it to the place in front of the altar. Then he says Subvenite sancti Dei, Pater moster, etc. Immediately after the prayer Absolve quae- sumus Domine he adds Mom intres in zudiczum and the absolu- tion. As the coffin is carried to the cemetery he says In para- disum deducant te angelz. He may say this as it is borne from the church. He will accompany the coffin to the cemetery (in England generally in a carriage). With him is a server who holds the holy water and sprinkler and, if the grave is not yet blessed, another with incense. At the cemetery he blesses the grave, if it is not yet blessed, says the Benedictus with its antiphon Ego sum, and the rest of the prayers in the ritual. It may even be that the body cannot be brought to the church at all. In this case the absolution must be omitted. The priest accompanies it from the house to the grave, saying first De profundis (Miserere, if there is time), then In para- disum and all that follows.” § 4. OFFICE FOR THE DEAD, WHEN THE BODY IS NOT PRESENT It may be that it is not possible to bring the body of the dead man to the church for the funeral rites. Also it is allowed to say the office and Mass for him on the third, seventh and thirtieth days after either his death or burial, and on the anni- versary of death or burial." The sung Requiem Mass for these occasions is forbidden on the following days: Doubles of the first and second class, Sundays and Holidays of obligation, the eves of Christmas * S.R.C., 8 February 1879, no. 3481, ad I. * Le Vavasseur, i, p. 668. * Ordo adm., Tit. VI, cap. iii, n. 6, p. 171. * Wapelhorst, p. 498. * Ordo adm., Tit. VI, cap. iv, pp. 181-185; Catalanus, i, 421-422; Mar- tinucci-Menghini, I, ii, pp. 479-485; Le Vavasseur, i, pp. 499-506; De Herdt, iii, pp. 350-355; Van der Stappen, iv, pp. 342-362; Wapelhorst, pp. 505-506. jfuneral.9 425, and Pentecost, during the octaves of Christmas, Epiphany, Easter, Ascension Day, Pentecost and Corpus Christi, Ash Wednesday, all Holy Week, and the time of solemn Exposi- tion of the Blessed Sacrament. Low Requiem Mass is for- bidden on all Holidays of obligation, Doubles of first and second class, ferias which exclude a double of the first class.” If the absolution is to follow,” a catafalque is set up in the place where the coffin would be placed, or the funeral pall or black cloth is spread on the floor to represent the coffin.” The office of the dead is said or sung, either matins and lauds, or matins only, or one nocturn and lauds, or one nocturn. The antiphons are doubled. Then the Requiem Mass is said or sung. The Mass is that appointed in the missal." The absolution follows at the catafalque or pall spread on the ground, as when the body is present, except that the prayer AVon intres in iudicium is omitted.” The clergy stand around with lighted candles, the subdeacon or a server holds the processional cross at the head of the coffin; the celebrant at the foot says the same prayers, sprinkles the catafalque with holy water and incenses it, all as above in the case of funerals. The only other difference is in the final prayer." Then the celebrant makes the sign of the cross over the cata- falque, saying Requiem aeternam, etc. The cantors sing Re- quiescat in pace. Æ. Amen. The celebrant chants Animae eius, etc., all as in the ritual." They go back to the sacristy in order, reciting the De profundis with the antiphon Si iniquz- tates, and, in the sacristy, add the last prayers in the Ordo.” If the office is for a woman the gender is changed in the prayers. If it is for several people the plural is used; if for a bishop, priest or deacon, this rank is expressed in the collects, after the man’s name. § 5. PONTIFICAL ABSOLUTION AT THE THRONE AccorDING to the normal rule, after Pontifical High Mass for the dead (pp. 193-195) the bishop should proceed to make the absolution, either over the coffin or (if the body is not present) over a catafalque or black cloth spread on the ground. * The list is given in the Ordo Recitandi (Westminster, 1916, p. iv). * It is not necessary that it should. See p. 135, n. 1. * This cloth should not be spread till just before the absolution. * The Mass for anniversaries or other according to the rubric in the missal after the burial Mass. ° Nor in the case of a catafalque (unless the body be “morally ” per- sent) is the position changed for a priest. The head is supposed to be away from the altar, so the cross-bearer stands at that end, the celebrant * the catafalque and the altar (S.R.C., 20 iun. 1899, no. 4034, 3. ſº * It is “Absolve quaesumus Domine,” or the collect of the Mass, or other suitable prayer (Ordo adm., pp. 182-183). 7 P. 183. s * P. 184. 426 (WCCā3íOnal junction3 Supposing, first, that the bishop uses the throne and that the hearse or catafalque is erected in the usual place, namely in the centre of the church, outside the choir, the following ceremonies are observed:" A faldstool covered with black is placed at the foot of the hearse,” on either side of it are stools for the assistant deacons, if they attend, on the right is a third stool for the A.P. As soon as Mass is finished the bishop goes to the throne and sits there. The two assistant deacons are at his sides. Candles are distributed to the clergy; the bishop's candle is held for him by a server at the right of the first assistant deacon. The deacon and subdeacon of the Mass take off their maniples at the seat and come to the bishop. Four servers’ attend to take the Mass vestments, and another server brings the black cope. The three chaplains of the mitre, book and candle * will assist at the absolution. The mitre-bearer comes and stands by the deacon of Mass. The subdeacon takes off the bishop's maniple and gives it to a server; the deacon of Mass takes his mitre and gives it to the mitre-bearer; the bishop rises, the deacon, assisted by the subdeacon, takes his chasuble, dalmatic and tunicle. They give these to the servers who lay them on the altar, where they are arranged by the second M.C. The ministers of Mass then vest the bishop in a black cope and simple formale. The bishop sits and the deacon puts on him the simple mitre. If there is to be a funeral oration, it is preached now, while the bishop sits at the throne. The preacher does not ask his blessing, but genuflects first to the altar, then to the bishop. After the sermon, if there is one, the subdeacon takes the processional cross, the acolytes take their candles. If the prelate is an archbishop in his own province, the subdeacon carries the archiepiscopal cross immediately before him, ac- cording to the general rule. The thurifer takes the thurible and incense-boat; another server takes the holy water and sprinkler. The assistant priest now comes to the bishop's right. The procession goes to the altar, first the thurifer with the holy-water bearer at his right; then the subdeacon with the cross between the acolytes, then the two masters of cere- monies, the A. P. and deacon of Mass, side by side, the A. P. * Caer. Ep., Lib. II, cap. xi, §§ IO-12; Martinucci-Menghini, II, i, pp. 288-289; Le Vavasseur, Fonct. Pont., i, pp. 160-166. * That is to say, between the hearse and the altar for a layman, and always in the case of absolution at a catafalque when the body is present neither physically nor morally. Only in the case of a priest or bishop whose body is present physically or morally (p. 419, n. 2) is the fald- stool at the end nearer the door of the church. * Four would be the number if one takes each vestment, chasuble, dal- matic, tunicle, maniple. If there are not four they may take each vest- ment to the altar, leave it there (where the second M.C. will arrange it) and return for another. * The bishop never uses a crozier at funeral rites. jfunerals 427 on the right, then the bishop between the two assistant deacons. The train-bearer carries his train behind; then come the three chaplains of mitre, book and candle. If there are no assistant deacons, the deacon of Mass walks at the bishop's left. In the case of an archbishop, the subdeacon carries the cross immediately before him, with the figure turned back- ward. All stand before the altar and make the usual rever- § 3. C} . IJAN GF||R2|&B, SW E–3 i ºf FIG. 47. FUNERAL: PONTIFICAL ABSOLUTION ences; then they go to the hearse. The canons or clergy join the procession to the hearse behind the cross and acolytes.” The subdeacon with the cross and the acolytes stand at the head of the hearse some way from it,” the bishop goes to the faldstool at the foot, between the assistant deacons, the thurifer and bearer of holy water go to the * If the archbishop's cross is carried before him, and if his chapter attends, the canons walk between the cross and the archbishop. * To allow space for the bishop and his assistants to pass between them and the hearse. 428 (WCCā3íOnal function3 right of the bishop, a little distance back. The A.P. is at the right of the first assistant deacon, the deacon of Mass at the left of the second. The bearers of book and candle stand on the same side as the deacon of Mass, the mitre-bearer at the bishop's right, behind him. The first M.C. stands at the right of the whole group, the second M.C. at the left. The bishop. sits on the faldstool. The canons or clergy stand in two lines on either side of the hearse, leaving a space round it. The bearers of book and candle come before the bishop. The second assistant deacon takes off the mitre; the bishop rises, the A.P. holds the book, with the candle-bearer at his left. The bishop sings, in the ferial tone, the prayer Won intres. He sits again and the first assistant deacon puts on his mitre. The choir begins the antiphon Libera me. Towards the end of this the bishop, sitting, puts on and blesses incense, the A. P. assisting. The thurifer kneels, as usual. Then the second assistant deacon takes off the mitre and hands it to the mitre- bearer. When the responsory is finished the bishop rises, the cantors sing Kyrie elezson, etc.; the bishop intones Pater moster. The A.P. hands him the sprinkler and he goes round the hearse sprinkling it with holy water between the assistant deacons. Then, having come back to the faldstool, he takes the thurible from the A.P. and incenses the hearse. The bishop sprinkles and incenses in the same way as a priest, and bows to the processional cross as he passes it (p. 422). When this is finished, the bearers of book and candle come before him. He sings the verses Et me nos inducas in tenta- tionem, etc., as usual; lastly, he makes the sign of the cross. over the hearse as he sings Requiem aeternam dona ei Domine. Aº. Amen. The first assistant deacon holds the end of the cope while he does so. The cantors sing Requiescat in pace. 52. Amen. Nothing more is added." The bishop sits, the first assistant deacon puts on his mitre. The procession goes to the throne as it came and the bishop is there unvested. If there are no assistant deacons, the deacon of the Mass walks at the right of the bishop and holds the end of the cope while he goes round the hearse. If there is no catafalque, a black cloth is spread in front of the throne. In this case the cross is not carried. The ministers of Mass go to the seat, take off their maniples and stand there during the absolution. But if there are no assistant deacons, then the ministers of Mass take their place at the throne, standing one on either side of the bishop. The bishop stays at the throne; the procession to the altar is not made. The clergy do not stand around the cloth. The acolytes hold their candles one on either side of the throne before the bishop. He puts on incense and blesses it at the throne. He sprinkles * Martinucci, II, i, p. 287, § 81; Le Vavasseur, Fonct. Pont., i, p. 166, Il. I. funeralg 429 and incenses the cloth at the throne, not going round it, but doing so thrice each time, once in the middle, once at his left, lastly at his right.” The Ordinary (alone) may perform the absolution, without having sung the Mass first. In this case the celebrant and ministers go to the sacristy after Mass. All proceeds as above, except that the assistant deacons do what would other- wise be done by the deacon and subdeacon of Mass.” § 6. PONTIFICAL ABSOLUTION AT THE FALDSTOOL THE ceremony in this case is almost the same as when the bishop uses the throne, except that the faldstool at the epistle side takes its place. Another faldstool is placed at the foot of the hearse, outside the choir.” There are no assistant deacons; so the deacon of Mass is at the bishop's left. He assists when incense is put on and blessed, he hands the holy water sprinkler, puts on and takes off the mitre. The first M.C. is at the bishop's right. Meanwhile the subdeacon holds the cross at the head of the hearse. The A. P. does not attend. After Mass he takes off his cope and goes to his place in choir. The deacon walks at the bishop's right when he goes round the hearse. The book-bearer holds the book with the scotula- bearer at his right. If there is no catafalque, a black cloth is spread before the faldstool at the epistle side. The second faldstool is not used. The bishop does everything here as at the throne (above, p. 428). The ministers of Mass are at his sides. § 7. THE FIVE ABSOLUTIONS IN certain cases of special solemnity the absolution at the hearse is performed by five prelates.” These cases are the funerals of greater prelates" of (Catholic) sovereigns or the lord of the place.” The five absolutions follow Pontifical High Mass for the dead. There are, then, besides the bishop who sings the Mass, four other bishops. The ceremony may be per- * Martinucci, II, i, pp. 291-293; Le Vavasseur, Fonct. Pont., i, pp. 166- I67. 7 . the cross is held by a server in surplice. Martinucci, II, i, pp. 289-291. * Caer. Ep., Lib. II, cap. xi, $$ 10-12; Martinucci, II, ii, pp. 613-619; Le Vavasseur, Fonct. Pont., i, pp. 167-168. - * This ceremony is in the pontifical, at the end of part iii: “De officio quod post missam solemnem pro defunctis agitur.” Cfr. Caer. Ep., Lib. II, cap. xi, Š 13-24; Martinucci, II, i, pp. 279-288; Le Vavasseur, Fonct. Pont., i, pp. 168-174. * The Caer. Ep. (Lib. II, cap. xi, § 13) mentions the Pope, Cardinals, Metropolitans, Ordinaries. This list corresponds with that of “Greater Prelates” (pp. 32-33). * “Dux magnus aut Dominus loci" (ib.). 43O (WCCāgional junctions formed only once for one person. It should take place at the occasion of the funeral if possible, or (failing that) soon after- wards, not a month later. It is not done at anniversaries. It is generally performed at the Cathedral church; but the Ordinary may appoint another for the purpose. The five who per- form the absolutions should be bishops or prelates having the right to use pontificals. If so many cannot be procured, the other four may be priests. Those of highest rank available will be chosen." At the cathedral they will naturally be canons. According to the Caerimoniale episcoporum the five absolu- tions are performed at the funeral of the Ordinary, which funeral is supposed to be celebrated by the highest dignitary of the chapter, normally not a bishop. It is then clear that the ceremony may be carried out when no bishop is present. It is however usual, in this case, for the chapter to invite a bishop to sing the Mass and preside at the absolutions.” - Besides the faldstool at the foot of the hearse prepared for the celebrating bishop, four plain bare stools are set up at its corners, and behind them a bench covered with purple or black on either side for the canons. Supposing, in the first case, that five bishops will perform the ceremony, the four who assist, besides the celebrant of the Mass, go to the sacristy to vest at the end of Mass or of the funeral oration. Meanwhile the celebrant goes to the throne or faldstool. The four other bishops vest in amice over their rochet or surplice, black stole and black cope, simple mitre. They wear no train. They come from the sacristy, each attended by a mitre-bearer and a servant or server, who carries a lighted candle. The second M.C. comes first, then the bishops, two and two, those of higher rank behind. On the outer side of each are his mitre-bearer and server with candle. They form in a straight line before the altar; the servers stand behind them. In the middle of their line they leave space for the cele- brant. They take off their mitres and hand them to the bearers. In this ceremony the assisting bishops always take off the mitre themselves. They bow to the celebrating bishop at the throne or faldstool. The subdeacon goes to take the proces- sional cross, the acolytes take their candles; other servers bring the thurible, holy water and a pontifical. These stand behind the line of bishops. The first M.C. now invites the celebrating bishop to join the others. He comes, with his assistant deacons, and takes his place in the middle. The deacons stand behind him. Meanwhile the deacon of Mass and A.P. stand near the altar. The four bishops bow with the celebrant, then put on their mitres. * “In defectum episcoporum quatuor primae dignitates vel canonici" (Caer. Ep., Lib. II, cap. xi, $13). * Cfr. Martinucci, II, ii, p. 431, § 64. funerals 43 I The procession goes to the hearse in this order: first the thurifer with the server carrying the holy water at his right; then the subdeacon holding the cross between the acolytes; the clergy and canons; the four bishops, two and two, those of higher rank behind, with their servers at their sides, as i S. E. M." B [5] [E tº Tºmb # * FIG. 48. THE FIVE ABSOLUTIONS NSMI when they came in ; the A.P. with the deacon of Mass at his left, the bishop who has celebrated between his assistant deacons. The server who holds his candle is at the right of the first assistant deacon. The train-bearer follows, holding his train; then come the three chaplains of mitre, book and hand- candle. 43. (WCCāgional junction3 All stand around the hearse in the usual way, the sub- deacon with the cross and acolytes at the head, the celebrating bishop with his attendants at the foot before his faldstool, the clergy or canons around. The four other bishops are at the four stools prepared, in order of rank, the first at the right of the celebrant, the second at the right of the cross at the other end, the third at the celebrant’s left, the fourth at the left of the cross. The bishops and canons sit. At the right of each assisting bishop is his mitre-bearer, at his left the server with his candle. Then the second assistant deacon takes the mitre from the celebrant, the other bishops take off theirs, handing them to the bearers. All stand. The celebrant chants the prayer Wom intres in the ferial tone, the A. P. holding the pontifical. All sit again and put on their mitres. The first assistant deacon puts on the celebrant's mitre. If the four assistants are bishops the A. P. now goes to join the other canons.” The choir sings the responsory Subvenite sancti Dei.” Meanwhile the deacon of Mass goes to the first” of the bishops with the thurifer and bearer of holy water. Towards the end of the responsory this bishop puts on and blesses incense, as usual, the deacon assisting. The cantors sing Kyrie eleison, etc. As soon as they begin all stand and the bishops uncover. The first assistant bishop chants Pater noster, and then, continuing it silently, goes round the hearse twice, first sprinkling it, then incensing. He does not wear the mitre while so doing; he bows as he passes each of the other bishops. Then having given back the thurible to the deacon (who hands it to the thurifer), he sings the verses Et me nos inducas, etc., and the prayer Deus cut omnia vivunt." All sit again and put on the mitre. The choir sings the second responsory, Qui Lagarum resuscitasti. Meanwhile the deacon goes to the second bishop; all is done by him as before. He blesses incense, sprinkles and incenses and sings the verses and prayer Fac quaesumus Domine. The choir sings the responsory Domine quando veneris; and the third bishop performs the absolution. His prayer is Inclina Domine aurem tuam. The choir sings Me recorderis peccata mea; and the fourth bishop makes his absolution, singing at the end the prayer Absolve quaesumus Domine. The A. P. comes to the * Because he has no further function till the absolution by the cele- brant. * The five responsories, each with its versicles and prayer, are printed in order in the pontifical. The Liber Vsualis gives the chants (ed. 780, A.D. 1914, pp. 1196–1198). * Le Vavasseur (Fonct. Pont., i, p. 173, § 254) makes the bishops per- form the absolutions in inverse order, beginning with the last. This may seem natural, since the celebrating bishop, who is first of the five, makes his absolution last of all. Yet all the liturgical books say distinctly that the first of the four assistant bishops begins, then the second, and so on (Pontifical, Rubric: “ad digniorem praelatum ”; Caer. Ep., Lib. II, cap. xi, § 18). So also Martinucci, II, i, p. 283, § 39. As in the pontifical. jfuneralg 433 celebrant. Then follows the last responsory Libera me Domine; and the celebrating bishop performs the last absolution as usual, except that he, too, bows to the others as he passes them. The A.P. assists with incense and holy water, and holds the book while he sings. The candle bearer attends. No versicle or prayer follows after Requiescant in pace." All go to the alºar as they came, the assisting bishops to the sacristy, the bishop to the throne, where he is unvested. - If the assistants who make the absolutions are not bishops and have no use of pontificals, the following exceptions occur.” They carry their own candles and have no mitre-bearers. They come in wearing the biretta, uncover and bow to the choir as usual; then make the proper reverence to the bishop at the throne or faldstool. They wear the biretta while going to the hearse and coming from it, and while they sit on the stools there. They uncover to bow. While each makes the absolution he hands his biretta and candle to the second M.C., or to a server, to hold. If the presiding bishop is the Ordinary the priests do not bless the incense; but he does so for each of them. To assist at this, the A. P. stays by his side all the time, sitting on his stool there. They bless incense if he is not the Ordinary. § 8. THE FUNERAL OF INFANTS INFANTs who die without baptism may not be buried with any ecclesiastical ceremony. When baptized infants die under the age of reason (seven years), there is a special rite for their funeral.” There are no signs of mourning; no prayers for the dead child are said. The colour is white; the bells may not be tolled. If they are rung at all they are rung joyfully. The priest goes to the house, to bring the coffin to the church, with a cross-bearer and servers who carry holy water and incense. He may be accompanied by clergy; there may be acolytes who go on either side of the cross. The cross is borne without its shaft.* The celebrant wears surplice, white stole, and he may wear a white cope. At the house he sprinkles the coffin, then intones the anti- phon Sit momen Doming; the choir continues the psalm Laudate pueri Dominum. When the antiphon after this psalm * P. 428, n. 1. * Le Vavasseur, Fonct. Pont., i, p. 174. * Ordo adm., Tit. VI, caps. v.-vi (pp. 185-194); Catalanus, i, pp. 423- 427; Martinucci-Menghini, I, ii, pp. 485-488; Le Vavasseur, Manuel de Liturgie, i, pp. 672-675; De Herdt, iii, pp. 355-361; Van der Stappen, iv, pp. 363-372; Wapelhorst, pp. 506-507. * The liturgical books make a special point of this. Not the whole processional cross with the long shaft, but a smaller hand-cross is carried. The processional cross should be so made that its upper part can be detached from the shaft for the funeral of infants. Ordo adm., Tit. VI, cap. vi., p. 186. F F 434 (WCCā3ional function3 has been said the procession goes to the church in the same order as for a grown-up person. On the way they recite the psalm Beat; immaculati, and (if there is time) Zaudate Domi- mum de caelis. The verses Gloria Patri and Sicut erat are said at the end of these psalms. All may be sung or recited. If the priest cannot go to the house to bring the coffin to the church, he may meet it and carry out this rite at the gate of the churchyard or door of the church. - When the procession arrives at the church, the psalm is interrupted; at once they say or sing Gloria Patri and Sicut erat." Candles may be lighted around the coffin, placed in the usual place before the altar, outside the choir. But they are not distributed to the clergy.” If it is morning, the votive Mass of the Angels may be said or sung; but only if it is a day on which votive Masses are allowed. No special privilege is attached to this Mass. In the evening votive vespers of the Angels, or those of the little office of our Lady may be said or sung.” Then, instead of the absolution, all stand around the coffin, the celebrant in white stole or white stole and cope. The cross (without shaft) is held at the head of the coffin, the celebrant stands at the feet. The psalm Domini est terra is said or sung, with the antiphon Hic accipiet. The prayers Kyrie eleison, etc., follow, as in the ritual.” While Pater noster is said silently the priest sprinkles the coffin three times before him. He does not go round it; nor is it incensed. After the prayer Omnipotens et mitissime Deus the coffin is carried to the grave. Meanwhile the choir in procession sings the psalm Zaudate Dominum de caelis, with the antiphon Juvenes.” Incense and holy water are taken in this procession. At the grave the celebrant says Kyrie eleison, and the follow- ing prayers. After the collect Omnipotens sempiterne Deus, sanctae puritatis amator, he puts incense into the thurible and blesses it. Then he sprinkles the coffin and grave with holy water and incenses them, not moving from his place. The procession returns to the church, and the body is buried." On the way to the church they sing or recite the psalm Benedicate, with the antiphon Benedicite Dominum. Before the altar the celebrant says Dominus vobiscum, and the prayer Deus qui miro ordine." All go to the sacristy. If the body is not to be taken to the grave at once, all these prayers are said in the church. * Le Vavasseur, i, p. 673, no. 288. * Ib. * S.R.C., 8 February 1879, no. 3481, ad II. * Ordo adm., pp. 188-189. * Zö., pp. 190-191. ., pp * As in the case of adults, it is supposed that the celebrant and clergy have left the grave before the actual burial. * Ordo adm., p. 194. funeralg 435 If the priest does not accompany it to the grave, they may be said or sung at the door of the church, before it is taken farther. If all the prayers have been said in church, it is not neces- sary to repeat them at the grave; but they may be repeated. *| } { , ! INDEX BBOTS, 33-34. Absolution for the dead, 420; Pontifical, 425, 429; five Absolu- tions, 429; after Requiem Mass, 135; after pontifical Requiem, 195, n. 2; at Canonical visita- tion, 379. Absolution form in penance, 400. Acolytes at High Mass, 94-98; genuflection, 22; candles at ves- pers, 202, n. 3. Acta apostolicae sedis, xxiii. Actions, ceremonial, 21-27. Adults, baptism, 396. Alb, Io. - All Souls day, 358. Alleluia in Easter tide, 344-345; on Corpus Christi, 353; when not said, 267; at Benediction, 244, n. I. Altar, 2-3. Altar cards, 20. Altar of repose in Holy Week, 289, 295; on Corpus Christi, 354-355. Ambo, 175, n. I. Amice, Io. Anthem of B.V.M., 206, n. 1; at compline, 236; not at pontifical Vespers, 224, 232. Ascension Day, 350. Ash Wednesday, 268, 271. Ashes, 268. Asperges, 87, 137; at Easter, 346; Pentecost, 353; at sick calls, 412. Assistant priest at High Mass, I44-148; at Low Mass, 148; at Benediction, 241; at the throne, I66. Assistants at vespers, 201, 207. Auxiliary bishop at Canonical visitation, 385. ALDESCHI, JOSEPH, xiii- XIV, Banns of marriage, 406. Baptism, 393; on Holy Saturday, 327, 341. Baptistery, 2. Bell (Sanctus), 18, 8o; during ex- position, 249; during processions, 26o, 276. Bells in the Triduum sacrum, 296; on Holy Saturday, 333. Benediction of the Blessed Sacra- ment, 240-246; pontifical, 246; with the ciborium, 246-247; not a liturgical service, 240. Binatio fi. twice by the same priest on the same day), 65-67. Biretta, Io; bishop's biretta, 13, 72, n. 5, 161. Bishop's dress, 12-13. Blessed Sacrament, how carried, 249-250; at sick calls, 410, n. 7, 4II. Blessing at High Mass, 129, n. 1; pontifical at vespers, 224, 232; at Canonical visitation, 377, 384. Blessings, 409–410. Boat-bearer, 25, n. 1, 90. Books, liturgical, 18–20. Bow (inclinatio), 22-23; at High Mass, 85-86; at vespers, 201; at matins, 237; on Good Friday, 3O3. Breviary, 19. “Broad stole,” I 1, 254. Burse, 14. AERIMONIALE EPISCOP- JORUM, 19, 199. Candlemas, 257, 264. Candles, 7, 82; at Requiem Mass and funerals, 133, 417; at funeral of infants, 434; at pontifical High Mass, 164; at Benediction, 240; at the Forty Hours, 366; at Tenebrae, 286-287; on Good Friday, 301; third candle at Low Mass, 79. Canon episcopalis, 20. Canons of a chapter, 28, 32; do not kneel, 85. Canopy, 18; to remove the Sanc- tissimum, 249, n. 4; on Maundy Thursday, 289; at the Forty Hours, 366-367; for a bishop, 374-375, 376, 387. Cantors at vespers, 200, 208, 209; at Rogation procession, 348; at the Forty Hours, 368, 369; on Palm Sunday, 276; on Holy Saturday, 331. Cappa magna, 13; at a faldstool, I68, n. 2. Cardinal's dress, 13. Cassock, Io. Catalanus, Joseph, xxiv. Celebrant, meaning of term, xxviii. Celebrant of High Mass, 120-129. Cemetery at Canonical visitation, 380-382. Ceremonies of baptism supplied, 397. Chalice, 16. Chamberlains, Papal (camerieri), 36-37. & Chaplains of mitre, crozier, book, candle, 166-167. Chasuble, Io. Chasuble, folded, Io, 253-255. 437 438 3.noer Choir, 2. Choir, members of, 28-30; at High Mass, 84-86; at vespers, 200-201. Christmas, 255-256. Christmas eve, 255. “Christus factus est,” 287. Church, plan, I, 4-5. Churching, 409. Ciborium over altar, 3. Ciborium (vessel), 16; for Benedic- tion, 246. Circle of canons around the bishop, I5I. Clergy. See Choir. Clerk for subdeacon at High Mass, II.3. Clerk (tonsured) may handle sacred vessels, 140. Cloth on altar, 6; on Good Friday, 3I2, n. 2. Cloth, vesperal, 8; at vespers, 200. Codex iuris canonici, xxii. Colour, liturgical, 14-15; at vespers, 199; at Benediction, 241; at Ex- position, 247; in Advent, 253; Christmas, 255; Epiphany, 256; Candlemas, 257; Septuagesima and Lent, 267; Mid Advent and Mid Lent, 253, 267; Maundy Thursday, 289; Good Friday, 301; Holy Saturday, 319; Easter tide, 344; for Rogation, 347; Whitsun eve and Whit Sunday, 352; after Pentecost, 353; Corpus Christi, 355; for Forty Hours, 363, 364, 368; for Confirmation, 389; Baptism, 394, 395; Penance, 399; Reception of converts, 402, n. 7; Holy Communion, 404, 405, 4II, n. 2; Matrimony, 407, 408; Churching, 409; Blessings, 409; funerals, 417, 41.9; funeral of in- fants, 433. Colour of bishop's throne, 8, 149, 164, 214; when the altar frontal is black, 8, n. 2, 161. Colour of Faldstool, 8, 149, n. 2, I63, 184, 226; at Canonical visita- tion, 375; for Confirmation, 389; at funerals, 426. Colour of veil over the cross on Good Friday, 301, n. 4. Communion at Low Mass, 60-61; at High Mass, 130-132; given by a bishop, 74; not at Mass, 404; of the sick, 412. Compline, 234-236. Conditional baptism, 397. Congregation of Rites, xxiii. Confession, 399–400; of a convert, 403, n. 3. Confirmation, 375, 388-391. Consecration of a church, I. Convents, visitation of, 385. Converts, reception of, 400. Cope, 12. Corporal, 14. Corpus Christi, 353. Covering books with the colour of the office, 20, 150, n. 2, 183, n. 2, 257, n. 4. Credence table, 8. Creeping to the cross, 3O4, 313. Cross of archbishop, 159, 170, n. I. Cross on altar, 6; on Good Friday, 301; during Exposition, 249; on the altar of repose, 290, n. I. -- Cross, processional, 17, 86; at funerals, 417; at funeral of in- fants, 433, n. 4. Cross-bearer does not genuflect, 22, 86. Cross, sign of, 24; at the gospel, 48; at Magnificat, 205, n. I; by bishop, 172, n. I. Crotalus (rattle), 291, n. 3. Crozier, 14, 184, n. 2. Cruets, 16. Custom in ceremonies, xx-xxi. ALE, HILARIUS, xiii-xv. Dalmatic, II. Deacon at High Mass, I 13-12o. Deacons at the bishop's throne, 150-151, 165, 166. De Herdt, J. B., xxvi. Divine praises (“Blessed be God,” etc.), 245, n. 3. ASTER DAY, 346. Easter octave, 345-346. Easter tide, 344. “Ecce lignum crucis,” pitch of voice, 305, n. I. Elevation in Mass, prayer at, 54, Il. 3. Epiphany, 256. Exposition of the Blessed Sacra- ment, 247-249; Mass during Ex- position, 66–67. Extreme unction, 413. ALDSTOOL, 8; its colour, 149, n. 2; at pontifical High Mass, 163, 184; at vespers, 226; at Canon- ical visitation, 375; at Confirma- tion, 389; at Funerals, 426. “Familiares" of the bishop, 150, I64. Fire on Holy Saturday, 319, 321, 336. 3.noer - 439 Flowers on the altar, 7, 266, 281, n. 1, 298; at Exposition, 247, n. 3; at the Forty Hours, 363. Footpace (suppedaneum), 6. Font, 2; on Holy Saturday, 320, 327, 34o; Whitsun eve, 35o; blessed at other times, 398. Forty Hours devotion, 361-371; at Candlemas or Palm Sunday, 280, 64. Ffºal of altar, 6; at Requiem and funerals, 133. Funeral rite, 416–424; pontifical, 425-433; of infants, 433-435. AVANTI, BARTHOLO- MEW, xxiv. Genuflection, xix-xx, 21; to Greater Prelate, 149. Genuflexorium, 8; its colour, I49, fl. 2. Girdle, Io. Godparents at baptism, 393; at confirmation, 390. Good Friday, 300, 312, 318. ' Gold and silver at marriage, 407. Gradual (book), 19. Grave blessed, 422, 424. Greater Prelates, 32-33; Mass be- fore a Greater Prelate, 69-71. Gremiale, 14, 172, 173, n. I. AEGY, xxvi, 263. Hearse at Tenebrae, 286; at funerals, 417. Hebdomadarius, 234. Holy Saturday, 318, 335, 343. Holy Water, 88, 410; in the Tri- duum sacrum, 296. Holy Week, Monday, Tuesday, Wednesday, 284. Humeral veil, 11. Hymns in Easter tide, 344. Hymns, vernacular, 238; at Bene- diction, 243. NCENSE, blessing, 121. Incense grains on Holy Satur- day, 319, n. 1. Incensing, 24-27; altar at Mass, I2 I-122; oblata, 125; at vespers, 205-207 ; at Benediction, 245, 11. I. 4 Inclinatio (bow), 22-23. Indulgence at pontifical High Mass, 176; at Canonical visitation, 378- 379. Infants' funerals, 433-435. Instructio Clementina, 361-365; modifications, 371-372. Instruments used in ceremonies, 17-18. ISS, liturgical, xix, 24, 76; not at Requiem, 133, 193; not at Benediction, 243; not during Ex- position, 248. Kiss of peace, 27. AMP, sanctuary, xii, 6. Lamentations at Tenebrae, 287. Lauds, 237. Le Vavasseur, xxvi. Lectern, 9; at High Mass, IoS, n. 3; at pontifical High Mass, I75, n. I ; at vespers, 200; at matins, 237. Lector on Good Friday, 303. Lent, 267. Litany on Holy Saturday, 331, 342; on Whitsun eve, 351; for Roga- tion, 348-349; at the Forty Hours, 68. “Lumen Christi,” 323. Luna (lunula, lunette), 16. ANIPLE, Io; at bishop's Mass, 73, 170, 171, 186; at Requiem by a bishop, 75, 194; on Palm Sunday, 274. Mantellettum, Io. Mark, St. (25 Apr.), 346. Martinucci, Pius, xxv-xxvi. Martyrology, 19. Master of ceremonies, 99; at High Mass, 99-105; at vespers, 200; Benediction, 241, n. 2; two Masters of ceremonies at ponti- fical functions, 150, 165, 184, 218, 226. Mass: Low Mass, 41-65; High Mass, 84-129; Sung Mass, 136- I43; Low Mass before a Greater Prelate, 69-71; High Mass before a Greater Prelate, 149–161; be- fore another bishop, 162; Low Mass by a bishop, 72-75; ponti- fical High Mass at the throne, 163-182; at the faldstool, 183- I92; three Masses, 65, 255, 358; midnight Mass, 255; private Mass on Maundy Thursday, 288, n. I; manner of serving Low Mass, 76–83. Matins, 236-237. Matrimony, 405-409. Maundy, 296–297. Maundy Thursday, 288, 298, 300. 44O 3mber Memoriale Rituum of Benedict XIII, 20, 261-264. Menghini, J. B., xxv-xxvi, xxviii. Merati, Cajetan, xxiv. Midnight Mass, 255. Missa cantata, two forms, 136-143. Missal, 18. Mitre, 14; on the altar, 150; at vespers, 219; for Confirmation, 389, n. 2. Monsignore (title), 34, n. 3. Monstrance, 16. Mozzetta, lo. Music in small churches, 262-264. ARTHEX, 2. Non-liturgical services, 238. Nuptial Mass, 408. FFICE for the dead, 419; when the body is not present, 424. Oils, holy, 330, n. I ; where kept, 394. Ordo administrandi (English Rit- ual), 392. Organ at Requiem, 194, n. 1; at compline, 235, n. I ; at Benedic- tion, 245; Advent, 253, 254; Lent, 267; Maundy Thursday, 291 ; Holy Saturday, 333, 343. ALL, 14. Pall at funerals, 419. Pallium, 163, 17o, 18o. Palm Sunday, 272, 28o, 283. Paschal candle, 319, 325, 338, 345; on Ascension Day, 35o; Whitsun eve, 350. Passion sung or said, 278-280, 283. Passion tide, 267. Paten, 16. Pax-brede, 18. Peace, Mass for, 368-369. Penance, sacrament, 399. Pentecost eve, 350; Day, 352; season after, 353. Pianus habitus, 13. Pontifical (book), 19. Praeconium paschale, 325, 338. Praegustatio at pontifical High Mass, 178. Prayers after Low Mass, 64. Pre-intoning, 203, n. I. Prelates, 32-36; Greater Prelates, 32-33. Presanctified, Mass, 309, 316. Private baptism, 396. Private funerals, 424. Procession before Mass, 86–87; on Maundy Thursday, 292-295; Good Friday, 305, n. 3, 307, 314; Holy Saturday, 322, 327, 331, 337, 340, 341; for Rogation, 347; Corpus Christi, 354-355, 357-358; Forty Hours, 367, 369; Canonical visita- tion, 376; funeral, 418. Prophecies on Holy Saturday, 326, 339; on Whitsun eve, 350-351, 352. Pºtation, 21; by Greater Prelate after the elevation, I58, n. I. Protonotaries, 34-36. Psalms said while carrying the Sanctissimum, 249, n. 5. Purificator, 14. Pyx, 16. ATTLE (crotalus), 291, n. 3. Reed on Holy Saturday, 319, 322. Registrar at marriage, 406, 407. Regulars, visitation of, 386. Requiem Mass, when allowed, 416, 424-425; Low Mass for the dead, 68; High Mass, 133-135; before a Greater Prelate, 161-162; Pon- tifical Requiem, 193-195; manner of serving a Requiem Mass, 82. Ring at marriage, 407. Ring of bishop, 14, 177, n. I. Ritual (book), 19; in England, 392- 393. Ritus servandus (book), 19. Rogation days, 347. Roman practice, xx-xxi. Rosy colour, 15, 253, 267. ACRISTY, 9. Sanctuary, 2. Scotula (Palmatorium, hand-candle at bishop's side), 17, 73, n. 4, 167. Secretarium, where the bishop vests, 163. Septuagesima, 267. Sermon, 238-239; during Exposition, 248; at the Forty Hours, 364; at a Requiem, 135; by the cele- brant, 124; by the bishop, 175. Serving Low Mass, 76-83. Servers, two at Low Mass, 82-83. Sick calls, 410. Skull cap, Io, 73. Small churches, 261-264. Stole, Io; at vespers, 201, n. 7, 209; for preaching, 238; during Ex- position, 247; not used for non- liturgical services, 238. Stripping the altar, 295, 300, 31 1, 318. ceremonies at, 3mber 44 I Subdeacon, 11 ; at High Mass, Io5-113; at pontifical vespers, 218. Sung Mass, two forms, 136-I43. Suppedaneum (footpace), 6. Surplice, Io. ABERNACLE, 6. Tenebrae, 285, 288. Terce before pontifical High Mass, I68. Throne at Benediction, 240. Throne of bishop, 8, 149, 163; allowed by Ordinary to other bishops, 163, n. 2. Thurible, 17, 24. Thurifer, 9o; at High Mass, 90-94; in processions of the Blessed Sacrament, 294. Torches, 17. Torch-bearers, 98; at High Mass, 98-99; before a Greater Prelate, I57. Towel (manutergium), 14. Train of bishop, 184, n. 2. Train-bearer, 167, 184. Tunicle, II. AN DER STAPPEN, J. F., xxvii. Veil before the Sanctissimum dur- ing Exposition, 248. Veil of chalice, 16, 81. Veil of tabernacle, 6; at Requiem, I33. Vesperal (book), 19. Vesperal cloth, 8; at vespers, 200. Vespers, 199-213; before a bishop at the throne, 214-216; pontifical vespers at the throne, 216-225; at the faldstool, 225-233; solemn and not solemn, 199; differences in ceremonies, 201, n. 5; on Maundy Thursday, 295; "Good Friday, 311 ; Holy Saturday, 334, 343- Vessels, liturgical, 16-17. Vesting for Mass, 43. Vestments, Io-15; of bishop, 72. Vicar General, his rank, 37. Vimpa, Io. Visitation, canonical, 372. Voice at Low Mass, 45; at High Mass, I2O-121. Vulgar tongue non liturgical, 238, n. I ; during Exposition, 248. APELHORST, I., xxvii. Washing of Feet (Maundy), 296. Washing of hands by a bishop, I69, n. 2. Westminster synods, xxiii. Whitsunday, 352; eve, 350, 352. Worship of the cross on Good Friday, 3O4, 313. Sicut portus gratus mautae ita finis operts scriptor. AUG 28 1919 * 1: . *š. - - - ----~~~~~~~~...~ : y-ºr-wºr:- - - 3. *- PRINTED IN ENGLAND AT THE CHISWICK PRESS: C. WHITTINGHAM AND CO. TOOKS COURT, CHANCERY LANE, LONDON. ****№.--------------+---+------------+---+，. ſº «…«******* * · * * * *=? *（.*）'）; … …- …-…--~--~~~~=== *=…==~~~=~*=~~~~: — «…»*— .---... . .———————:-*~-， *… ：-） ----- - --~~. --–—~~~~）. ~~~~ .. l. --~~~*~ ~ : -...-- - - *** --~~~~ -..-… „*-->* --> =…& s tº ºn tº º • *, *s - *. ? & * * * *g Œ ëſ Œ ºººººº * ſ; Ō ſj %）， º * . . . tº º sº. º º gae ！ ， , ， ， | 2 4 C. ſº º aer ∞ √≠ √ © （ º Ō Ō ）， Œ œ į， º ; * * · ، ، ، © ® ° ± • £ € © * * * tº º Vº sº tº º