[Footnote 47: Our divine Lord sometimes passed the night in prayer; and the early Christians, as Pliny informs his master Trajan, used to assemble before the light to sing a hymn to Christ. Lucian as well as Ammianus Marcellinus complained of their spending the night in singing hymns. S. Jerome in fine writes to Eustoch. (Ep. 22) that besides the daily hours of prayers we should rise twice and thrice at night.]

[Footnote 48: In the mass and office for the dead several prayers and ceremonies otherwise prescribed are omitted: so on this occasion, says Benedict XIV, "the church forgetting all things else thinks only of bewailing the sins of mankind, and condoling with Christ our Redeemer in His sufferings". As for the antiquity of this service, Martene remarks (lib. IV, c. 22) that the order of the nocturnal and diurnal offices of holy-thursday is found, such as we now observe it, in the ancient Antiphonarium of the Roman church, and in that of S. Gregory published by B. Tommasi, so that there has been scarcely any variation during the last thirteen hundred years.]

[Footnote 49: When the Pope officiates, the eight candles over the cancellata are lighted: six are lighted for a Cardinal, and four for a Bishop. Amalarius priest of Metz in the ninth century (De ordine antiphonarii), mentions the extinction of the lights in the office of these three days. It would seem however, that it was not then customary at Rome, for Theodore, archdeacon of the Roman church, in answer to his enquiries had said to him "I am usually with the Apostolic Lord at the Lateran, when the office of Coena Domini (Holy Thursday) is celebrated, and it is not customary to extinguish the lights. On Good Friday there is no light of lamps or tapers in the church in Jerusalem (Santa Croce) as long as the Apostolic Lord offers up solemn prayers there, or when the cross is saluted". This latter custom is still continued.]

[Footnote 50: In confirmation of this explanation we may observe, that the candle is placed behind the altar after the Benedictus during the anthem alluding to Christ's passion, and remains there while the verse 'Christ became obedient unto death' the psalm Miserere, and the prayer which mentions the crucifixion, are sung.]

[Footnote 51: See such opinions ap. Benedict. XIV, De festis Lib. 1, c. 5. The system of Du Vert, who would reject all mystical and symbolical significations attributed to the church-ceremonies, has been satisfactorily confuted by Langlet, Le Brun, Tournely and other divines.]

[Footnote 52: Tartini's and Pisari's lasted only one year each.]

[Footnote 53: Persons, who go immediately after the service in the Sixtine chapel to S. Peter's, are generally in time for part if not the whole of the Miserere sung in that Basilic. The compositions of Fioravanti the late, Basili the present, master, and Zingarelli, are sung there.]

[Footnote 54: See Reminiscences of Rome. Letter 4th. London, 1838 On pilgrimages and pilgrims see Mores Catholici Book 4th, ch. 5th. S. Philip Neri founded the Confraternity of Trinita dei Pellegrini.]

[Footnote 55: ... lia fatto alla guancia Della sua palma sospirando letto. Dante Pur. VII.

Sed frons laeta parum et dejecto lumina vultu. Virg. AEu. VI, 863. See the learned canon. De Jorio's Munica degli antichi, art. Dolore, Mestizia. We may add that conquered provinces are often represented in a similar attitude as statues, on bas-reliefs, and on medals. See for instance, Judaea Capta, a reverse of Vespasian, ap. Addison, Dialogues on ancient medals.]

[Footnote 56: "Now there stood by the cross of Jesus his mother". John XIX, 25.]



CHAP. IV.

ON THE CEREMONIES OF HOLY THURSDAY

CONTENTS.

General character of the liturgy of holy thursday—its ancient form—blessing of the oils at S. Peter's, communion under one kind—origin and explanation of the blessing and salutation of the oils—High mass in the Sixtine chapel, troccole—procession of the B. Sacrament to the Pauline chapel—antiquity of processions—reservation of the B. Sacrament—Papal benediction from S. Peter's, flabelli—bull in Coena Domini—washing of the feet—dinner of the apostles—antiquity and meaning of this custom of washing feet—customs of other churches: Leonardo da Vinci, Michelangelo, Dante—Cardinals' public dinner etc.—Tenebrae: Card. Penitentiary—recapitulation of the principal ceremonies of the day—S. Peter's on holy thursday-evening: washing of the high-altar—antiquity and meaning of the stripping and washing of the altars—conclusion.

"Before the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father, having loved his own who were in the world, he loved them to the end". John XIII, 1.

[Sidenote: Liturgy of holy-thursday]

During the last three days of holy-week the church celebrates the funeral obsequies of her Divine Spouse: and hence there are numerous signs of mourning in her temples, in her liturgy, and in the dress of her ministers. On thursday however, a passing gleam of heavenly light irradiates the solemn gloom in which she is enveloped: for on this day Jesus Christ, having loved his own even unto the end, instituted the holy sacrament, the staff of our pilgrimage, our solace in affliction, our strength in temptation, the source of all virtue, and the pledge of everlasting life. Accordingly the liturgy of holy-thursday bears the impress both of sorrow and of gladness: it is not unlike a fitful day of April in our northern climes, when the sun now bursts from the clouds which had concealed his brilliancy, and now once more the sky is shrouded in murky gloom—an apt emblem this of the over-changing state of man, who at one moment quaffs the inebriating cup of earthly joys, and yet a little, and it is dashed from his grasp; and sickness, sorrow and death are his portion.

[Sidenote: its ancient form.]

Anciently three masses used to be celebrated at Rome[57] on this day, as is evident from the sacramentary of pope Gelasius; and at all the three the Pope himself officiated. At the first the public penitents were absolved:[58] at the second the oils were blessed; the last (ad vespertinum officium) was intended to commemorate the institution of the blessed Sacrament. Public penance gradually declined in the western church after the seventh century; and the three masses are now reduced to one. That of the Sixtine chapel, at which the Pope assists, differs very little from ordinary Masses celebrated there, and the concourse of persons is generally very great.

[Sidenote: Blessing of the oils at S. Peter's]

[Sidenote: Communion under one kind.]

The oils are blessed in S. Peter's during mass, by the Card. archpriest, or a Bishop in his stead. They are three, viz. 1 the oil of catechumens, used in blessing baptism, in consecrating churches and altars, in ordaining priests, and in blessing and crowning sovereigns: 2 the oil of the sick used in administering extreme unction and in blessing bells: 3 sacred chrism, composed of oil, and balm of Gilead or of the west Indies[59]: it is used in conferring baptism and confirmation, in the consecration of bishops, of patens and chalices, and in the blessing of bells. The Roman Pontifical prescribes, that besides the bishop and the usual ministers, there should be present twelve priests, seven deacons, and seven subdeacons, all habited in white vestments. After the elevation at those words of the canon, Per quem haec omnia etc. a little before the Pater noster, the Bishop sits down before a table facing the altar, and exorcises and blesses the oil for the sick, which is brought in by a subdeacon. He then proceeds with the mass, and gives communion to the ministers and the rest of the under the form of bread alone[60]. Having received the ablutions, he returns to the table above mentioned, and awaits the coming of the procession of the priests, deacons, subdeacons etc. In it, the balsam is carried by a subdeacon, etc. the oil for the chrism and that for the catechumens by two deacons: and meantime the choir sings appropriate verses. The bishop blesses the balsam, and mixes it with some oil; he then breathes three times in the form of a cross over the vessel of chrism, as do the twelve priests also. Next follows the blessing, and then the salutation, of the chrism: the latter is made 3 times by the bishop and each of the twelve priests in succession, saying, Hail holy chrism, after which they kiss the vessel which contains it. The oil of catechumens is blessed and saluted in like manner: and the procession returns to the sacristy; in the mean time the bishop concludes the mass; and thus this solemn rite terminates.

[Sidenote: Origin of the blessing of the oils.]

The oil of the sick is mentioned in the well-known passage of St. James V, 14 "Is any man sick among you; let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord etc." At the beginning of the fifth century also, Pope Innocent I observes that it is the office of the bishop to make or prepare (conficere) this "holy of chrism" or unction: and in the Sacramentary of Pope Gregory the great the rite; by which this oil was blessed and administered to the sick, is described. Chrism and the oil of catechumens also are mentioned by many ancient Fathers. (See Turnely T. 7 de Sacram. Bapt. et Confirm, etc.)[61] St. Basil in the 4th century attributes the origin of the custom of blessing the oils to tradition. "We bless the water of baptism and the oil of unction, as well as the person who receives baptism. By what scriptures? Is it not from silent and secret tradition?" (De Spir. S. c. 27). It is mentioned also in the second and third councils of Carthage, by S. Cyprian, who says "The eucharist, and the oil, with which the baptised are anointed, are sanctified at the altar". Ep. 70.

It would appear however from the 20th canon of the first council of Toledo that anciently chrism could be blessed at any time; and hence Benedict XIV is of opinion, that the custom of blessing it only on holy Thursday began about the seventh century; for it is mentioned in the Sacramentary of S. Gregory, in the old Ordo Romanus, and in other works written after that period. This day has been with reason chosen for this ceremony, as St. Thomas observes, in order that the chrism may be prepared for the solemn baptism administered on Easter Eve; and because on it the Eucharistic sacrament, for which the other sacraments are as it were preparatory, was instituted. S. Isidore however assigns a different reason, viz. that two days before the pasch Mary anointed the head and feet of the Lord". De Divi Off. lib. 2, c. 28.

[Sidenote: Meaning of the ceremonies already described.]

Pouget (Institut. Cath. t. 2, c. 8) proves that the blessing of the oils originates in apostolic tradition, as St. Basil cited above observes. He proves also that since the fifth and sixth centuries the bishop and priests used to breathe three times over the chrism and oil of catechumens, and to salute them with the words "Ave sanctum chrisma: ave sanctum oleum". Our Saviour breathed on His apostles, when He said 'Receive ye the holy Ghost': and hence his ministers breathe over the chrism, by which the Holy Ghost is conferred in confirmation, and over the oil of catechumens, which is used in other sacred rites. Respect is paid to them, because they are employed in God's service, and hence it is a relative respect directed to Him. An ardent soul will never hesitate to address inanimate objects; in fact some of the finest passages of ancient and modern oratory are apostrophes of this nature[62]. S. Andrew is said to have saluted the cross, on which he suffered, S. Paula the birth-place of our divine Lord; and theirs were words of love of God, and not of idolatry.

[Sidenote: High mass in the Sixtine chapel.]

In the Sixtine chapel the crucifix and tapestry over the altar are covered with a white and not a purple veil; the throne also is white, and the Pope is vested in a white cope. On the rich facing of the altar is represented Christ dead, His descent into limbo, and His resurrection. The cardinal dean generally celebrates the high mass, after the Gloria in excelsis of which no bells are allowed to be tolled in Rome (except at the papal benediction) but in their stead are used troccole or boards struck with iron: this practice is observed until the Gloria in excelsis is sung in the papal chapel on the following saturday-morning[63].

After the offertory of the mass Palestrina's motet Fratres ego enim is sung; of which Baini says that he "does not hesitate to affirm that it resembles as closely as possible the music of heaven". Two hosts are consecrated, one of which is received by the celebrant, and the other destined for the following day is put into a chalice, which the deacon covers with a paten and palla or linen cloth, as the dead body of Christ was wrapped in "fine linen"[64]. Mark XV, 46. At the beginning of the canon twelve lighted torches are brought in by bussolanti; and after the elevation two masters of ceremonies distribute among the cardinals and others candles carried by clerks of the chapel, in preparation for the procession. The usual kiss of peace is not given, from detestation of the treacherous kiss given this day by Judas to his divine master, as Alcuin remarks[65].

[Sidenote: Antiquity of processions]

Immediately after mass the cardinal celebrant with his ministers leaves the chapel; the other cardinals, bishops and mitred abbots, put on their respective sacred vestments, and the Uditori di Rota, the Cherici di Camera, Votanti, and Abbreviatiori, their surplices: the other prelates wear their usual cappe. They all now accompany the B. Sacrament to the Pauline chapel[66] in solemn procession, which is regulated like that of palm-Sunday. The singers go to the sala regia, illuminated with large cornucopia, and there begin to sing the Pange lingua (a hymn in honour of the holy Sacrament) as soon as the cross covered with a purple veil appears: the last verses of it are sung in the Pauline chapel, which is splendidly illuminated. The cardinals bearing their mitres and torches precede two by two the Holy Father, who bare-headed and on foot carries the blessed Sacrament under a canopy supported by eight assistant bishops or protonotaries[67]. When the Pope reaches the altar, the first cardinal deacon receives from His hands the B. Sacrament, and preceded by torches carries it to the upper part of the macchina; M. Sagrista places it within the urn commonly called the sepulchre, where it is incensed by the Pope; in the mean time the conclusion of the hymn is sung. M. Sagrista then shuts the sepulchre, and delivers the key to thy Card. Penitentiary, who is to officiate on the following day.

[Sidenote: Reservation of the B. Sacrament.]

Two objects are obtained by this custom; 1st. the blessed sacrament is solemnly preserved for the adoration of the faithful on this anniversary of its institution, as well as for the priest's communion on good friday[68]; 2nd. the burial of our divine Saviour is represented: this is anticipated, in order that the principal altar may be striped, in sign of mourning, and as He was stripped before His crucifixion.

[Sidenote: Papal benediction: flabelli.]

[Sidenote: Bulla in Coena Domina.]

The procession, of which we have already spoken, afterwards proceeds from the Pauline chapel to the loggia in front of S. Peter's: but the Pope, as he no longer carries the B. Sacrament, wears his mitre, and is seated in his sedia gestatoria under a canopy carried by eight Referendarii[69]; and the flabelli[70] are carried at each side of Him. He now gives his solemn benediction to the multitude assembled before St. Peter's. This however is repeated with even greater splendour on Easter-Sunday, as well as on the Ascension and Assumption; and we shall therefore reserve a description of it to another occasion, especially since generally speaking, persons who are anxious to witness the lavanda or washing of the feet will find it difficult to be present also at the Benediction[71].

[Sidenote: Washing of the feet.]

After the benediction, the cardinals and others take off their sacred vestments, and resume their cappe, which they wear during the lavanda or washing of the feet. This now takes place in S. Peters, in a side-chapel adorned with two arazzi; one representing Leonardo Da Vinci's last supper is placed behind the benches prepared for the priests whose feet are to be washed by the Pope: and the other, which represents Providence seated on the globe between Justice and Charity, above two lions holding banners of the church, is placed over the throne. The Pope is habited in a red cope, and wears a mitre. Seated on His throne, and surrounded by cardinals, prelates, and other dignitaries of His court, He puts incense into the thurible, being assisted as usual by the first Cardinal priest. He then gives the blessing, usual before the gospel is sung, to the Cardinal-deacon habited in his sacred vestments, who sings that beautiful passage of the gospel of S. John, which explains the origin of this ceremony: "Jesus knowing that his hour was come, that he should pass out of this world to the Father, having loved his own who were in the world, he loved them to the end. Knowing that the Father had given him all things into his hands, he began to wash the feet of his disciples, and wipe them with the towel wherewith he was girded, and he said to them; If I being Lord and Master have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, so you do also". At the end of the gospel, the Pope kisses the book, the Cardinal Deacon incenses Him as usual, and the choir begins to sing beautiful anthems allusive to the affecting ceremony, and recommending charity, the distinctive virtue of Christians, more precious than even faith and hope. The Pope's cope is then taken off, and a towel is fastened to his girdle by the assisting Card. deacons; and then, in imitation of his Divine Master, he washes and kisses the right foot[72] of 13 priests, called the apostles, dressed in cappe of white cloth, and wearing high cap, which in form resemble those on the bas-reliefs of Persepolis: each of them receives from Him a towel, and a nosegay, besides a gold and silver medal presented by the Treasurer[73]. The Pope then returns to his throne, washes his hands[74] is vested once more in the cope, and recites the Our Father and the concluding prayers.

[Sidenote: Dinner of the apostles.]

His Holiness afterwards waits on the 13 apostles at table, in a hall in the Vatican palace, (at present in the hall above the portico of S. Peter's), giving them water to wash their hands, helping them to soup, one or more dishes, and pouring out wine and water for them once or twice. The plates are handed to Him by prelates of mantelletta, and during the ceremony one of His chaplains reads a spiritual book. He then gives them his blessing, washes His hands, and departs. "Which is greater" says our Saviour, "he that sitteth at table or he that serveth? Is not he that sitteth at table? but I am in the midst of you as he that serveth?"

[Sidenote: Antiquity and meaning of the lavanda.]

From the most remote antiquity, it was customary among the Hebrews and other nations, that the feet of strangers and guests should be washed before they reclined at table, as they had often travelled on foot. Thus the angels entertained by Abraham and Lot (Gen. XVIII, XIX), were supplied with water to wash their feet: Abraham's servants in the house of Laban, and the brothers of Joseph, when received by him, washed their feet. (Gen. XLIII, 24)[75]. In these cases however the guest washed his own feet; and hence the condescension of our Divine Lord was an act not of hospitality or charity alone, but also of profound humility; and accordingly he put on a towel or apron, like an ordinary slave, as Ferrari observes (De Re Vestiaria par. 1). Most interpreters are of opinion, that Christ washed the feet of His disciples towards the close of the ordinary supper, and shortly before He instituted the holy Sacrament; in order to signify the purity with which it should be received. His example was imitated by His disciples, and accordingly S. Paul (1 Tim. V, 10) speaks of widows who "have washed the saints' feet," as Magdalen had washed those of our Lord.

In the Roman church, as in that of Bologna, it has been for many ages customary for the Bishop to wash feet on this day. In the Ordo Romanus of Cencius Camerarius it is mentioned, that the Roman Pontiff after mass washed the feet of twelve subdeacons, and after dinner of 13 poor persons, or according to the Ordines Romani published by Mabillon, of 12 deacons. The Ceremoniale, attributed to Marcellus archbishop of Corcyra, prescribes that the Pope should wash the feet of thirteen poor men. Various causes are assigned by different authors to explain, why the number is thirteen, and not twelve as was that of the apostles. (See Benedict XIV, De Festis, lib. I, c. VI, Sec.Sec. 57, 58). The most probable account, we think, is that the thirteenth apostle was added in memory of the angel, who is believed to have appeared among the 12 poor guests of S. Gregory the great, while he was exercising united charity and humility. A painting of this event may be seen in one of the chapels near his church on the Caelian mount, in which is preserved the table, at which he daily fed twelve poor persons. (See the passage of John the deacon cited above in the note). The two customs of washing the feet first of 12, and then of 13, have been reduced to one, and in it the number 13 is preserved[76].

[Sidenote: Cardinals' public dinner.]

Till within the last few years the Cardinals used to dine in public at the Vatican on holy Thursday and good Friday, that they might be spared the trouble of returning to their respective palaces before Tenebrae; and anciently the Pope used to dine with them at the Lateran palace, in the hall called the Triclinium Leonianum[77]. The Pontiff wore on such occasions his cope and mitre, and the Cardinals were habited in sacred vestments with mitres. After dinner a sermon was preached before the Cardinals. Mons. Maggiordomo used to invite on these days prelates, officers, and others engaged in the cappella or palace, to a dinner at which he presided.

[Sidenote: Tenebrae etc.]

[Sidenote: Recapitulation.]

In the afternoon, at the office of Tenebrae, among other signs of mourning, the cross is veiled in black, and the candles are of yellow wax: the Pope's throne is stripped of its usual ornaments, and is without a canopy: the cardinals' and prelates' benches also are without carpets. The Cardinal Penitentiary goes to S. Peter's, where the minor Penitentiaries are Conventuals of S. Francis. We have spoken on these subjects in the preceding chapters. We may here recapitulate the principal ceremonies of the day, as Morcelli has done in his Calendar. The oils are blessed in S. Peter's; the Pope assists at mass in the Sixtine chapel, carries the B. Sacrament to the Pauline chapel, gives His solemn benediction from S. Peter's, washes the feet of thirteen priests and serves them at table. In the afternoon Tenebrae in the Sixtine chapel; and the Cardinal great Penitentiary goes to S Peter's.

[Sidenote: S. Peter's on holy thursday-evening.]

In this basilic the B. Sacrament is preserved amid many lights in the Sepulchre in a side-chapel[78], and several confraternities come in procession to venerate the relics, of which we shall speak in the next chapter. It is much to be regretted that the cross, which used on holy-Thursday and good-Friday to glow with 628 lights[79], and to produce a splendid effect by the chiaroscuro which resulted from it in this vast and magnificent fabric, is no longer suspended before the Confession, in consequence of irreverent conduct on preceding occasions.

[Sidenote: Washing of the altar.]

There still remains another remarkable ceremony customary in S. Peter's on holy-Thursday. After the office of Tenebrae, the chapter of that basilica proceeds in procession from the chapel of the choir to the high altar. The black stoles which six of the canons wear, and the yellow and extinguished tapers of the acolythes, are signs of mourning for the sufferings of Christ. They all carry elegant aspergilli[80] of box or other wood, and having prayed for a short time in silence, they chant the anthem "They divided my garments etc." and the psalm "O God, my God, why hast thou abandoned me?" A fine cloth, which covered the altar, is then removed from it, and the Cardinal-priest of the church and the six canons pour whine upon the altar, and wash it with their aspergilli or brushes. After the other canons, beneficed clergymen, etc. have in turn washed it in like manner: the Cardinal and the six canons begin to dry it with sponges and towels: all then kneel down, and the ceremony concludes with the verse "Christ became obedient unto death etc." the Our Father, and the prayer of the day "Look down, we beseech thee etc."[81] The chapter then venerates the relics shewn as usual from the gallery above S. Veronica's statue.

[Sidenote: Antiquity and meaning of these ceremonies.]

The stripping of the altars, which is practised on this day throughout the western church, is mentioned in the most ancient Ordo Romanus: indeed anciently the altars used to be stripped every day, as Du Vert (Ceremon. de l'Eglise T. IV.) and Cancellieri (De Secretariis T. IV.) have shewn. The custom of washing the altar is observed in the Latin church in those of the Dominicans and Carmelites; and also according to Benedict XIV "in many churches of France, Germany and other remote countries" among which Cancellieri reckons Spain. It is mentioned by S. Isidore (lib. de Eccles. Offic. c. 18) by Alcuin (de divinis offic.) and in the Sarum, Parisian and many other missals quoted by Martene. What however is its meaning? While Monsignor Battelli, in his dissertation on the subject, maintains that this custom was instituted for the sake of cleanliness, rather than from a wish to denote any mystery, and that this day was selected as the most convenient, because the altars were already stripped; the abbot Rupert and Belet discover mystical meanings in the sponges, towels, wine, water, and even aspergilli. We prefer a middle course, and while we are willing to admit with Durandus and others an allusion in the wine and water to the blood and water which flowed from our Saviour on the cross, we maintain with the learned S. Isidore, S. Eligius, Benedict XIV and others, that we wash the altar, the symbol of Christ, from motives of respect to Him, who on this day washed the feet of His disciples.

Two great virtues are embodied in the ceremonies of this day, and impart to them their life and loveliness: they are the essential and characteristic virtues of Christians, by the practice of which they imitate their divine Master and model, and come at last to be united to Him in heaven. Christ was moved by charity to institute the Holy Sacrament, and by humility to wash His disciples feet. Let us then learn of him because He was meek and humble of heart, and let us love one another, because Christ hath first loved us, and commands us to love one another.

[Footnote 57: In Africa two were customary, one in the morning, and the other after supper. S. August. ep. 54 ad Januarium.]

[Footnote 58: For an account of this ancient ceremony the reader may see Fleury, Moeurs des Chretiens; Funz. della Settimana Santa. Martene, lib. IV, 22. etc.]

[Footnote 59: "Balsam is produced in the vineyards of Engaddi, and in preparing chrism it is mixed with oil and consecrated by the pontifical benediction, that all the faithful may be signed with this unction at confirmation". Ven. Bede, in canlic. cap. I. The Greeks bless the chrism on the same day as the Latins, having prepared it a few days previously. See their Euchelogium, Ordo VIII entitled, On the composition of the great ointment in the Costantinop. church ap. Martene, loc. cit.]

[Footnote 60: Only one priest says mass in each on this day and the other priests communicate, as on it Christ alone said mass, and distributed the Holy communion to the apostles. Although for many centuries both kinds were ordinarily received, yet the custom of communicating under the form of bread alone is very ancient. Thus in time of persecution the faithful used to carry to their houses the holy communion under the form of bread alone, the hermits also preserved it in the deserts, the sick received it as their viaticum, the ministers of God kept it in the churches, for their spiritual support, and the bishops used to send it to their clergy in token of their union in charity. These were all instances of communion under one kind, which are enumerated and proved by many Catholic divines, as for instance by Dr. Rock in his Hierurgia. They demonstrate the constant belief of the church, that the whole sacrament is received under one kind only; and Christ himself in the scriptures attributes its admirable effects to the act of eating only as well as to that of eating and drinking. "He that eateth this bread shall live for ever" etc. In fact since His resurrection "He dieth now no more": His body and blood and soul and Divinity are united together for evermore, and consequently the communicant receives under the form of bread alone Christ himself whole and entire. The Latin church prescribed the general reception of communion under one kind, in order to obviate accidents which frequently arose from the indiscriminate use of the chalice, and in opposition to the error of the Hussites: Thus Paul II took occasion from the presence of Frederic III at Rome, to give a public and illustrious proof of the condemnation of this new heresy by the church, by giving communion under one kind only to the Emperor, and also to the deacon and subdeacon, who generally communicate under both kinds when the Pope sings mass. In the Greek and other oriental churches communion is administered under one kind to the sick and others who are prevented by distance from communicating in the churches. The general communion customary on holy-thursday is prescribed by the English bishop Walter in the 10th century, in the capitulary of Theodulph of Orleans, and by all ancient pontificals and missals, according to Martene T. 3, p. 98. It is practised also by the Greeks, as Leo Allatius testifies. De consensu utriusque Ecclesiae lib. 3. Palmer (Vol. 2. p. 76) says "It is not essential to the validity of the Sacrament, that the bread should be whole and entire before consecration, and broken afterwards: but the Universal practice of the Christian church, derived from the apostles and from Jesus Christ himself ought not to be infringed in this matter". Yet even Bp. Middleton whom he quotes in the same page, says "When there were many communicants, in primitive times, there were several cakes or loaves, in proportion to the number: and it took some time after the consecration was finished, to break and divide them for distribution". Each person communicated from his own offering: hence S. Augustine says "Erubescere debet homo idoneus si de aliena oblatione communicaverit" Serm. 215 de Temp, any longer justification of the general practice of the Roman church would therefore be superfluous.]

[Footnote 61: "From the frequent mention of oil in scripture as the emblem of spiritual gifts it was actually used in the primitive church in the ceremonies of admitting catechumens, and in baptising". Tracts of the Times, Vol. 1, no. 34.]

[Footnote 62: Our ardent love of this classic soil tempts us to insert the following noble instance from Cicero (pro Milone XXXI) "Vos enim jam Albani tumuli atque luci vos, inquam, imploro alque tester vosque Albanorum obrutae arae, sacrorum populi Romani sociae et aequales, quas ille praeceps amentia caesis prostratisque sanctissimi lucis substructionum insanis molibus oppresserat: vestrae tum arae, vestrae religiones viguerunt, vestra vis valuit, quam ille (Clodius) omni scelere polluarat: tuque ex tuo edito monte, Latiaris sancte Jupiter, cujus ille lacus, nemora, finesque saepe omni nefario stupro et scelere macularat, aliquaudo ad eum puniendum oculos aperuisti: vobis illae, vobis vestro in conspecta serae sed justae tamen et debitae paenae solutae sunt".]

[Footnote 63: These troccole were formerly called by the hard names of crepitacula ligna congregantia, mallei excitatorii. The Greeks used them anciently, as Martene proves from a libellus de miraculis Anastasii presented to the second council of Nice, from S. John Chrysostom's life by Metaphrastes etc. etc. In modern times also they continue to use them. Benedict XIV observes that the practice of the Latin church on these days is intended to preserve the remembrance of the ancient custom. It is also evidently intended, like the reversed arms of the soldiers, as a sign of mourning for the death of Christ. This silence of the bells is prescribed in the ancient rituals: mystical interpreters assign as a reason, that they signify Christ's preachers and apostles, who were silent during the sufferings of their Master.]

[Footnote 64: S. Greg. Turon. De mirac. S. Martini "oblatis super altare sacris muneribus, mysterioque Corporis et Sanguinis Christi palla ex more cooperto.", Vid. Bona. Lib. II, c. 13. not. 12.]

[Footnote 65: This mass is found in the Antiphonary and Sacramentary of Pope Gregory the great; in all churches but the Roman, as Marlene observes, vespers were joined with the mass on this day, as they are on holy Saturday throughout the Latin church. On holy-thursday the Pope used generally to preach after the gospel, and in the mean time the Cardinals stripped the altar: after the sermon the Pope blessed the people as usual, and then began the Credo, according to Benedict, Canon of S. Peter's. His Holiness drank on this day directly from the chalice, and did not use the golden reed or fistola, as on other occasions; this we learn from the Apamean Pontifical.]

[Footnote 66: This chapel was erected by Paul III according to the design of Antonio Sangallo. Its two large frescoes are the last efforts of the genius of Michelangelo, then aged 75 years: they represent the crucifixion of S. Peter and the conversion of S. Paul. The fall of Simon Magus, and the baptism conferred by S. Peter, painted on the righthand-wall are works of Federico Zuccheri; on the opposite side S. Paul at Malta, and restoring the young man, who had fallen from a window, are by Lorenzo Sabbatino da Bologna, the ceiling was painted by Federico Zuccheri. The B. Sacrament is publicly and solemnly exposed in this chapel for the adoration of the faithful on the first Sunday of Advent as well as on holy-thursday See Chaltard; Descriz. del Vaticano Taja, Palazzo Vaticano.]

[Footnote 67: S. John Chrysostom established processions at Constantinople in opposition to those of the Arians; and the empress Eudoxia supplied the people with silver crosses and wax lights, to be carried on such occasions. Socrat. Hist. Eccl. lib. VI, c. 8, Sozomen lib. VIII, c. 8. Processions were incompatible with the persecutions of the first three centuries. During them, and even long after Constantine, in consequence of the discipline of secrecy, there was neither public exposition or procession of the B. Sacrament. The faithful however adored it privately, as for instance, S. Gregory Nazianzen relates of his sister Gorgonia, that when seized by a fever "she fell down with faith before the altar, and invoked with a loud cry Him who is honoured thereupon". (Discourse on her funeral). S. Cyril of Jerusalem also exhorts the believer, that when he receives the chalice of the blood of Christ he should bow down profoundly and adore. (Catech. 5), The office and mass of Corpus Christi were composed by S. Thomas Aquinas. As holy-thursday is in great part devoted to the sufferings of Christ, the festival of Corpus Christi with its procession was instituted about the middle of the thirteenth century by Urban IV at the petition of B. Juliana of Mount Cornelione, and in consequence of the miracle of Bolsena, well known as the subject of one of Raffaello's frescoes in the Vatican. See Bened. XIV, De Festis, and the authors cited by him. The miraculous corporal stained with blood is still preserved at Orvieto, the celebrated cathedral of which owes its foundation to the miracle. "No one eats that flesh, says S. Augustine, unless he has first adored" in ps. 98 "The flesh of Christ," says S. Ambrose "which we adore even now in the mysteries, and which the apostles adored in the Lord Jesus" (de Spir. S. lib. 34, c. 12) All the fathers and liturgies mention this adoration, which was therefore derived from apostolic tradition. Sala ad Bonae lib. 2, c. 13.]

[Footnote 68: In the Greek church communion is on this day reserved for the sick of the ensuing year under the form of bread alone, according to Leo Allatius. (De utriusque Ecclesiae consensione). Pope Innocent I in the beginning of the 5th century directs, that the eucharist be preserved on this day for the priest and the sick. This reservation is mentioned also in the Gregorian sacramentary, without any mention of the sacred blood, since it might be spilt. It has taken place in the Pauline chapel ever since its erection by Paul III. A particle of the B. Sacrament was formerly preserved after mass on festivals and carried back in procession to the sacristy: it was carried to the altar in procession on the next festival, and a portion or the whole of it was put into the chalice before the host was broken. See Cancellieri, De Secretariis T. I, p. 217, seq.]

[Footnote 69: These prelates used to refer cases and petitions to the Popes, as they now do the former to their tribunal, which according to Gonzalez derives its name of Segnatura from the signature of the sovereign affixed to its decree.]

[Footnote 70: They are formed of peacocks' feathers, the eyes of which according to Macri and others signify the vigilance and circumspection of the Pontiffs. They are mentioned in the apostolic constitutions, in which it is prescribed, that two deacons should hold, them in order to drive away flies, which might otherwise fall into the chalice. Accordingly, at the ordination of the deacons in the Greek church, among other instruments a Flabellum is given to them for their ministry at the altar: this S. Anastasius is said to have used while a deacon. Flabella are mentioned in the liturgies of SS. Basil, Chrisostom, and other Greek and Syriac liturgies, Flabella are in the Latin church a mark of distinction, and are carried for the Grand Prior of the knights of Malta the bishop of Troja in Aquila, and the archbishop of Messina, as well as for His Holiness.]

[Footnote 71: Since the time of Clement XIV, the custom of reading from the loggia on this day the bull in Coena Domini has been abolished. (On this bull see de Maistre du Pape lib. 2, c. 14). According to the doctrine of S. Paul, the B. Sacrament is the bond as it is the symbol of union or communion between the faithful; "We being many are one body, all who partake of one bread" 1 Cor. X, 17, and hence this day of its institution was selected for the public excommunication of those, who reject the doctrines of the church, or maliciously oppose her ordinances. After the bull had been read "many candles are lighted, of which the Lord Pope himself holds some, and each cardinal and prelate one lighted, and he extinguishes and throws them on the ground, saying, we excommunicate all the aforesaid; and then the bells are rung together without observing any order". Ap. Gatticuin, Acta Cerem. 82. These ceremonies are interpreted to mean the extinction of the grace of the holy Ghost; and the dispersion of unbelievers, as on the contrary the regular and orderly ringing of bells calls the faithful together.]

[Footnote 72: It is supported by the subdeacon habited in the tunic or tonacella.]

[Footnote 73: John the deacon, in his life of Gregory the great, mentions the Sacellarius or Treasurer (see Thomassin lib. 2. c. 103, n. 11), whom that holy Pope commanded according to custom to invite the twelve pilgrims to dinner. Besides the gifts mentioned above, the white dress is given to these apostles, who are chosen by some Cardinals, Ambassadors, the Propaganda, the Maggiordomo, and the captain of the Swiss guards.]

[Footnote 74: The water is brought to him by the Prince assisting at the throne, and the towel is presented by the first Cardinal Priest. When the Pope is prevented from performing this ceremony, the Cardinal Dean supplies his place in presence of the sacred college (Lunadoro). In that case the gospel is sung, not by a cardinal, but by the prelate who is deacon of the cappella. Formerly, according to the MS. Pontifical of the Apamean church written in 1214, Vespers were sung by the Pope's chaplains, while he washed the feet of twelve subdeacons.]

[Footnote 75: Chardin and other travellers testify, that this practice is preserved in modern times. In Homer's Odyssey the custom of taking a bath before a banquet is frequently mentioned, III, 467; IV, 49, VI. 216; VIII, 449.]

[Footnote 76: The emperors of Costantinople used (according to Codinus De Officiis Aulae Costantinop.) to wash the feet of twelve poor persons: and Vespasiano Fiorentino in the fifteenth century, in his life of Alfonso di Napoli quoted by Cancellieri, says that "Il Giovedi Santo lavava i piedi a tanti poveri, quant' egli aveva anni, et lavavagli, come si deve ... et a tutti dava una veste bianca, et un pajo di calze, et un Alfonsino, et un fiorino et un carlino, et non so che altra moneta. Dipoi il Giovedi medesimo faceva ordinare una cena,... et la Maesta del Re la pigliava, et metteva loro innanzi, e con il vino, et quello avevano di bisogno con grandissima umilta". See also Martene, De Ant. Eccl. Rit. Lib. IV, c. XII, Sec. 8. Our readers will here call to mind the good old custom still preserved of the maundy of our British Sovereigns, so called from mandatum, the first word of the first anthem sung during, the washing of the feet. In the Greek church, according to Baillet, not only are the feet of twelve poor persons washed, but the name of an apostle is given to each of them; as it may be supposed, nobody is anxious to have the name of Judas Iscariot: so lots are drawn to determine the person who is to represent that traitor. This may remind us of the threat of Leonardo da Vinci to copy the head of Judas, in his celebrated last supper, from the importunate Prior of S. Maria delle Grazie of Milan. Poor Leonardo despaired of finding a model for the head of our Saviour; and for more than a year was seeking the rabble for a fit subject whom he might represent as Judas: meantime the Prior was continually worrying him to finish the fresco. "In ogni caso poi" said he to Lodovico Sforza, "faro capitale del ritratto del P. Priore, che lo merita per la sua importunita e per la sua poca discrezione". The story of Leonardo bears some resemblance to the manner in which Michelangelo punished Biagio da Cesena Pontifical Master of Ceremonies, who before Daniel of Volterra had acquired his well-known nickname of braghettone complained to the Pope, that the naked figures of the last judgment were unworthy of a house of prayer. The artist introduced his censor in his painting as Minos judge of the infernal regions, with long ears like those of the other devils, and a serpent's tail. Paul III when appealed to is said to have answered, that if his Ceremoniere had been in Purgatory, he might have helped him out, but out of hell there was no redemption. This Papal witticism Platner could not find in any writer earlier than Richardson (See Beschreibung der Stadt Rom) but se non e vero, e ben trovato. Dante was not more scrupulous than Michelangelo about thrusting his opponents into his inferno.

Pictoribus atque poetis Quidlibet audendi semper fuit aequa potestas. ]

[Footnote 77: The mosaics with which it was adorned by Pope Leo III are preserved in the great niche adjoining the scala santa.]

[Footnote 78: The Portuguese, Spanish and some other churches are generally distinguished on this day by the brilliancy of the illumination of their sepulchres.]

[Footnote 79: In the eighth century Pope Hadrian I, according to Anastasius, suspended under the principal or triumphal arch, as it was called, a silver cross with 1365 or 1380 small lamps, which where lighted at Easter and other great festivals. This was perhaps the origin of the cross which used to be suspended in S. Peter's at this season.]

[Footnote 80: We have already mentioned an ancient Christian fresco in which an aspergillum is represented.]

[Footnote 81: Formerly, as Card. Borgia has proved (De Cruce Vaticana) this ceremony was performed in S. Peter's on good Friday. In other churches there were two distinct observances; 1. that of stripping the altars on holy Thursday, when Christ's passion began; and 2. that of washing them with wine and on good Friday, when blood and water flowed from His side, as the Abbot Rupert observes. For the ancient ceremonies of this day at Rome see besides the Apamean Pontifical above-cited, the Pontificals of Egebert archbishop of York and of Tirpin archbishop of Rheims ap. Martene, loc. cit. In some places the fast of Lent was not observed on this day, as appears from S. Augustine, Ep. 54 and Januarium. Of old this was the day for shaving in preparation for Easter-Sunday: it was therefore called shere-Thursday.]



CHAP. V.

ON THE CEREMONIES OF GOOD-FRIDAY

CONTENTS.

Ancient ceremonies at Rome—Service in the Sixtine chapel—Passio—Sermon and indulgence—Prayers for all mankind—exposition of the cross; ancient crucifixes and crosses—adoration of the cross; its antiquity—Palestrina's improperii, Trisagion—chant of the hymn Pange lingua gloriosi lauream etc,—Procession of the B. Sacrament—Mass of the Presanctified, Vespers—Tenebrae—Veneration of the principal relics at S Peter's—Grounds of belief in the genuineness of relics—1. Relic of the cross—2. of the lance—3. Volto Santo—Reflections—Recapitulation.

"The principal object of the church in the office of this day is, that Jesus Christ crucified may be placed before our eyes, that touched with contrition at the sight, our souls may be so disposed, as to obtain the fruit of redemption" Bened. XIV, De Festis D.N.J.C. lib. 1. c. 7.

[Sidenote: Ancient ceremonies.]

On good Friday the Pope used formerly to go with the Cardinals and the other members of the court to the Oratory of S. Lorenzo called Sancta Sanctorum in the Lateran palace, where they venerated and kissed the relics of SS. Peter and Paul, as well as two crosses preserved there. One of these was then carried by a Cardinal Priest, and and the Host consecrated on the preceding day was borne by another Cardinal of the same order; the Pope, the Cardinals and all the others were bare-footed, and walked in procession reciting psalms to S. John Lateran's and thence to S. Croce, where the station was held and the ceremonies of the day were performed.[82]

[Sidenote: Service in the Sixtine chapel.]

[Sidenote: Passio.]

[Sidenote: Sermon and indulgence.]

These take place at present in the Sixtine chapel; in which the yellow colour of the candles and torches, the nakedness of the Pope's throne and of the seats of the church denote the desolation of the church at the sufferings and death of her divine founder. The Cardinals do not wear their rings; their dress is of purple, which is their mourning colour; in like manner the Bishops do not wear rings and their stockings are black: those of the Cardinals are purple; and the maces as well as the soldiers' arms are reversed. The Card. great Penitentiary with the sacred ministers are habited in black. There is no thurifer and there are no lights; for the death of the Son of God is going to be commemorated; and while He was hanging upon the cross and when He died, there was darkness over the whole earth. The Pope is habited in a red cope: he does not wear his ring nor give his blessing: but if he be present at this part of the service, His Holiness kneeling with the Card. Penitentiary at his left hand offers up prayers for a short time before the altar. This, which was stripped on the preceding day, is now covered with a linen cloth by two Cerimonieri[83]. The Pope then goes to His seat; and the Card. Celebrant accompanied by the ministers to the altar, and thence to his faldistorio or seat. An appropriate passage from the prophecy of Osee is sung by one of the choir, and the precept from Exodus concerning the killing of the paschal-lamb, a type of Christ, by the subdeacon. The Pope and the Card. Celebrant also read both these lessons, after each of which a tract is sung by the choir; and between them a prayer by the Celebrant. After the prophecies, which are a powerful confirmation of the truth of our holy religion, the account of the sufferings and death of Jesus Christ, penned by an eye-witness S. John, the disciple of love, is recited[84]. It is read in a low voice by the Card. Celebrant and sung with the same impressive chant as on Palm-Sunday by three cantors wearing the alb, a black maniple and stole: they used formerly to recite it bare-footed. At those words "And bowing down his head he gave up the ghost" all kneel to adore their Redeemer. It is related of a servant of God of the name of Piccolomini, that he expired in church on good Friday when those words were sung. The latter part is chanted, but without the usual ceremonies, by the deacon, after he has taken off his folded chasuble and put on the large band or stole. A short sermon is then preached by a conventual Friar, who afterwards according to custom publishes the indulgence or remission of temporal punishment of thirty years granted by the Pope to those who have confessed and sincerely repented of their sins. See p. 37. As Morinus has shewn (De Penitentia cap. 4.) in most churches penitents were absolved and reconciled after the gospel.

[Sidenote: Prayers for all mankind.]

Christ, says S. Paul, died for all men, and when suffering on the cross, He prayed even for his relentless persecutors: on the anniversary then of his death it is fit that His church should pray for all men, that all may be saved by the application of His merits to their souls. The Card. Celebrant commences the beautiful, charitable, and ancient prayers of this day with the words, Let us pray, dearly beloved, for the holy church of God etc. The deacon then kneeling says (according to the ancient custom mentioned by S. Cesarius of Arles in his 36th homily, and by S. Basil in his book on the Holy Ghost c. XXVII) Let us bend our knees, and the subdeacon answers, Stand up, as it was customary to pray standing. This form is repeated before each prayer, except that which is offered for the Jews[85]: for their soldiers, bowing the knee before our Lord, mocked him saying in derision, Hail king of the Jews. Prayers follow for the Pope, for all the clergy, and holy people of God (formerly for the Emperor also) and catechumens who are to receive baptism on the day following. Having prayed for all members of the church, we then pray for heretics and schismatics, that God may deign to "deliver them from all errors, and bring them back to their holy mother the catholic and apostolic church"; and these petitions are followed by others for the conversion of Jews and Pagans[86].

[Sidenote: Exposition of the cross: ancient crucifixes and crosses.]

[Sidenote: Adoration of the cross: its antiquity.]

When these prayers are ended[87] the officiating Cardinal takes off his chasuble, and going to the epistle-side of the altar receives from the deacon the crucifix[88] covered with a black veil. Then turning towards the people, and uncovering the upper part of the crucifix, he sings, Behold the wood of the cross, on which hung the salvation of the world; in singing which words he is joined by two tenor-voices from the choir. The choir answers, Come, let us adore[89]. The Pope and all others kneel, except the Cardinal celebrant, who advances nearer to the middle of the altar, and uncovers the right arm of the crucifix, and repeats the same words in a higher tone, and again in a still higher tone before the middle of the altar, where he uncovers the whole cross. The choir answers as before, and all except the celebrant kneel each time the words are repeated. The Cardinal then places the crucifix on a rich cushion lying on the steps of the altar[90].

[Sidenote: Trisagion.]

I observed above, that it was formerly customary for the Pope and all others to walk bare-footed in the procession of this day, as others royal personages have done; for instance, S. Louis of France, S. Elisabeth of Hungary, and others. Thus to be barefooted was a sign of mourning (1 Sam. XV, 30. Jer. II, 25) among the Jews. Their priests were without shoes at their functions, in token of reverence (Exod. III, 5. Jos. V, 15). Some memorial of this practice is preserved in the present custom of taking off the shoes of the principal persons who revere and kiss the cross on this day. The Pope's shoes are taken off by an Ajutante di Camera, His cope by acolythes (Votanti di Segnatura), and afterwards His Holiness then makes three profound genuflections before the crucifix, gradually approaching nearer to it, and then kisses it in token of his love for Him, who died upon it for our salvation[91]. He also empties a purse, containing an offering of 100 scudi d'oro, into a silver basin near the crucifix. When the Pope is about to make the first genuflection, the choir begins to sing the improperii, the sentiments of which, and the chant composed by Palestrina [92], are admirably adapted to the pathetic ceremony. In them God enumerates the unparalleled benefits which he lavished upon the Jews, and the atrocious crimes by which they repaid Him. At the end of each improperium or reproach, the Trisagion is sung by one choir in Greek, and in Latin by another "Holy God! Holy strong one! Holy immortal, have mercy on us"[93]. The Pope then returns to his throne; he resumes his previous vestments and reads the improperii from the Missal held as usual by an assist. bishop kneeling. The Cardinal celebrant and all the other members of the sacred college, after their shoes have been taken off, assisted by the Ceremonieri revere and kiss the crucifix in the same manner as the Pope has done; and each of them leaves an offering of a scudo d'oro according to an ancient custom.[94] When they return to their places, their shoes are put on by their respective camerieri, who afterwards leave the chapel. The patriarchs and bishops assistant and non-assistant and the generals of religious orders without shoes, and all the other prelates etc. wearing their shoes, adore and kiss the cross in like manner, observing the same order as in going to receive palms on the preceding sunday; and they also make their offerings before the cross. When the sacred college has finished the adoration, the choir having ended the improperii sings the anthem Crucem tuam, the psalm Deus misereatur nostri, the hymn Pange lingua gloriosi lauream certaminis[95] etc. Towards the end of this beautiful ceremony the candles are lighted, the deacon spreads out the corporal[96] as usual, placing the purificator near it. He then respectfully takes the cross, and places it on the altar amid the candlesticks.

[Sidenote: Chant of Pange lingua etc.]

A procession, arranged like that of the preceding day, now goes to the Pauline chapel. Assisted as usual by the first Card. priest, the Pope kneels and incenses the B. Sacrament three times. M. Sagrista delivers the B. Sacrament to the Cardinal celebrant, who presents it to the Pope; His Holiness covers it with the end of the veil placed over his shoulders[97] and the procession returns to the Sixtine chapel [98]. In the mean time the choir sings the hymn "Vexilla Regis prodeunt". When the Pope arrives at the altar, he delivers the B. Sacrament to the Card. Celebrant, who places it on the altar. His Holiness then incenses it and returns to his throne.

During the procession the crucifix on the altar of the Sixtine chapel is removed, and a larger cross containing a considerable relic of the true cross is substituted for it. This relic was sent to Pope Leo the Great in the 5th century by Juvenal Bishop of Jerusalem. It was lost, but found again by Pope Sergius I in 687: it was stolen at the sack of Rome in 1527, and removed from its case of silver: however it was recovered by Clement VII, who ordered the rich cross, in which it is at present preserved, to be made: in 1730 it was again stolen but recovered once more by Clement XII. At the close of the last century, though the candlesticks, and the statues of the Apostles belonging to the papal chapel were lost, this cross was preserved. In 1840 His present Holiness Gregory XVI ordered it to be again exposed to the public veneration in the Sixtine chapel: He gave it to the charge of the chapter of S. Peter's, who deliver it to M. Sagrista on Good-friday morning: and it remains in the Sixtine chapel till the end of Tenebrae on that day. Moroni Cappelle Pontificie etc.

The Mass of the Presanctified, as it is called, is next celebrated; Card. Tommasi, following S. Cesarius of Arles, calls it the office, and not the mass of good-Friday; for mass, strictly speaking, is not offered up on this day, since no consecration takes place, and the B. Sacrament is received by the celebrant under the form of bread alone, as it could not be preserved with safety under the form of wine[99].

[Sidenote: Mass of the Pre-Sanctified.]

The Card. Celebrant places the B. Sacrament on the paten[100] and thence on the corporal. In the meantime the deacon puts wine into the chalice, and the subdeacon water, which however are neither blessed or consecrated[101] on this day. The cardinal then places the chalice on the altar, and the deacon covers it with the palla or pall (a small square piece of linen, which serves to prevent flies etc. from falling into it). The Cardinal incenses the offerings and the altar, washes his hands, and recites the Orate Fratres and Our Father. All then kneel to adore the blessed Sacrament, which he raises over the paten. He divides it as usual, but without saying any prayer [102], into three parts, putting one of them into the chalice. Striking his breast, and acknowledging his own unworthiness, he receives communion, taking the sacred host, and afterwards the consecrated particle with the wine in the chalice [103]. He then receives the ablution, washes his hands, and returns to the sacristy with the sacred ministers.

[Sidenote: Vespers.]

Anciently on fasting days nothing was allowed to be eaten till sunset; and Vespers used therefore to be said before dinner: now that the one meal allowed on such days may be eaten as early as noon, the ancient practice of saying Vespers before dinner is still preserved. Vespers are therefore sung immediately after the mass of the Presanctified: they consist of the Our Father and Hail Mary said in secret, of five psalms with their anthems, and the Magnificat with its anthem. At the verse 'Christ became obedient unto death', all kneel down to adore Him, and the Miserere and the usual prayer are recited, but without the solemnity of Tenebrae[104].

[Sidenote: Tenebrae.]

[Sidenote: Principal relics.]

In the afternoon at Tenebrae, the office, being that of Holy Saturday anticipated as usual, refers to the repose of the body of our blessed Lord in the tomb. When it is finished, the Pope wearing his stole, and the Cardinals having taken off their cappe, go to S. Peter's in procession, accompanied by the Papal Anticamera segreta, the guards and others, to venerate the relics of the Cross, the Lance, and the Volto Santo, which are shewn by the Canons from the gallery above the statue of S. Veronica [105]. The Pope meantime, and the Cardinals and others arranged on each side of Him, remain kneeling. The Pontifical cross is borne as usual before the Pope, when going to S. Peter's by an Uditore di Rota, and when returning to His apartments by His cross-bearer who is one of His chaplains.

[Sidenote: Grounds of belief in relics.]

Catholics are bound to believe with divine faith only those doctrines, which the church defines to be doctrines taught by God; and hence with regard to particular images or relics or miracles, concerning which Christ has taught nothing, they believe them to be genuine or reject them, according to the evidence which accompanies them. We shall therefore briefly examine what evidence there is in favour of the relics in question.

[Sidenote: 1. Relic of the cross.]

1. The relic of the cross was placed here in 1629 by Urban VIII; but it was formed of some pieces taken from the churches of S. Anastasia and S. Croce in Gerusalemme. The Jews were accustomed to bury the instruments of punishment in or near the place where the persons executed were buried; but on this subject I must content myself with referring to Baronius, Calmet, Menochius, Gretser etc. who cite the Rabbins in proof of this assertion. Now according to the ancient historians, Eusebius, Sozomen and Socrates: the Emperor Adrian erected a temple of Venus over the tomb of the God of purity, after he had covered it with a great quantity of rubbish. Helen the saintly mother of the emperor Costantine, after many searches (according to Eusebius in his life of that emperor) at length discovered the sacred tomb, in which was found, according to Sozomen, the inscription placed over the cross by Pilate, "Jesus of Nazareth, King of the Jews"[106]. Near the tomb in another part of the cave were found three crosses: but here a difficulty arose on which of these three was our Saviour crucified? At the suggestion of Macarius Bp. of Jerusalem, a woman at the point of death, as Ruffinus, Socrates, Theodoret, Sozomen and Nicephorus relate; or a dead man, according to Paulinus and Severus Sulpicius, was brought to the spot, and restored to health or to life, when placed on one of the three crosses. If we consider, that it is related in the 2nd book of Kings c, XIII, that when some persons "were burying a man, they cast the body into the sepulchre of Eliseus. And when it had touched the bones of Eliseus, the man came to life and stood up on his feet," we may not be unwilling to admit the possibility or probability, that such a miracle may have occurred at the sepulchre of the God of Eliseus. Besides the authors whom I have mentioned, this history is attested by S. Ambrose, S. Chrysostom, and S. Cyril of Jerusalem. This great bishop and Eusebius lived at the time when the event is said to have happened: the other writers lived not long after, and Ruffinus and Theodoret passed part of their lives in Syria. The same historians mention, that S. Helen divided the Cross into three parts, one she left in Jerusalem, another she sent to Costantine, according to the author of the life of Pope Sylvester published by Pope Damasus towards the close of the 6th cent.; and the third she reserved for herself, to Rome. She placed the last mentioned piece in the Sessorian Basilica, called also the Basilica of Helen, because erected by her, in the Horti Variani: hence is derived its title of S. Croce in Gerusalemme. On this subject additional information may be found in the work of the late Padre De Corrieris, De Sessorianis praecipius D.N.J.C. reliquiis, in Trombelli De cultu SSrum and Ben. XIV. De festis. From Santa Croce a piece of the cross was taken to S. Peter's, and is one of the relics shewn on good friday. Even in the fourth century S. Cyril of Jerusalem testifies, that particles of the true cross had been sent to every Christian country.

[Sidenote: 2. of the lance.]

2. The lance also with which our divine Saviour's side was pierced, was found by S. Helen, as the Bollandists shew: and it was preserved in Jerusalem, as S. Gregory of Tours and our venerable Bede observe: but towards the end of the 6th cent., the iron part of it was transfered to Costantinople; of this the point was placed in the imperial palace; the other part in the church of S. Sophia, and afterwards in that of S. John. William of Tyre and Anna Comnena mention it as existing there in the 11th and 12th centuries. Towards the close of the 13th century the point of the lance with other relics passed into the possession of S. Louis of France: the other part of the lance still remained at S. John's in Constantinople, as Buondelmount, who saw it, bears witness. When Mahomet subdued Costantinople, he preserved all the relics, as Theodore cited by Benedict XIV relates in his history of the Turks, and his son Bajazet sent an ambassador with the relics of the lance to Pope Innocent VIII, in order to induce his Holiness not to protect Zizimus, who disputed with him the succession to the Turkish throne. The Pope received it with great reverence, and placed it in the Vatican. As some suspicion was entertained about the veracity of the Turkish ambassador, Benedict XIV, as he mentions in his very learned work on the Canonisation of the Saints, from which I have extracted this account, sent for an exact cast of the point preserved at Paris, which perfectly corresponded with the piece preserved in the Vatican; and thus were confirmed the assertion of the Turk[107].

[Sidenote: 3. Volto Santo.]

3. As for the Volto Santo, or image of our Saviour it was placed in an Oratory of the Vatican Basilica by John VII as long ago as 707, as may be seen in Marlinetti, Dei pregii della Basilica Vat. Who S. Veronica or Berenice was, who is said to have wiped our Saviour's face with the handkerchief is another question, as Benedict XIV observes, to whom and to Marlinetti I shall content myself with referring. It appears that this ancient likeness of our Saviour was afterwards kept at S. Spirito: six Roman noblemen had the care of it; and to each of them was confided on of the six keys, with which it was locked up. They enjoyed various privileges, and among others, says an ancient MS. Chronicle quoted by Cancellieri, "havevano questi sei ogni anno, da Santo Spirito, due vacche in die S. Spiritus le quali se magnavano li con gran festa". In 1410 the Volto Santo was carried back to S. Peter's, where it has ever since remained[108].

[Sidenote: Reflections.]

The Council of Trent, in the 25th Session, teaches that veneration and honour are due to relics of the Saints, and that they and other sacred monuments are honoured by the faithful not without utility. We all honour the memorials of the great, of the wise and of the brave; who has not venerated the oak of a Tasso or the house of a Shakespeare? While We revere the relics of a Borromeo at Milan, of a Francois de Sales at Annecy, of a Luigi Gonzaga, a Filippo Neri, a Camillo de Lellis at Rome, others respect the chair and table of Wickliffe at Lutterworth, or the room of Luther at Eisenach. If infidels unite in paying homage to the house of the impious philosopher of Ferney, let all Christians, however they may be otherwise unhappily divided, join in shewing their respect for the image of their Saviour, and for those instruments which touched his sacred body, and were sanctified by his precious blood. O let them gaze with reverential awe on that lance which entering into his adorable side drew from it blood and water, and on that cross to which he was nailed and on which he died for our salvation. The early Christians, our forefathers in the faith, manifested great respect for the bodies and the blood of the martyrs, because they were faithful followers of Christ. Thus, in the letter of the faithful of Smyrna preserved by Eusebius, they mention that they gathered up the bones of their bishop Polycarp, (a disciple of S. John the Apostle) "more precious than pearls, and more tried than gold, and buried them. In this place, God willing", say they "we shall meet and celebrate with joy and gladness the birthday of this martyr". SS. Praxedes and Pudentiana, and many other devout females used to collect the blood of the martyrs with sponges and cloths, as if they feared that one drop of it should be lost. Read the poems of Prudentius, observe the phials of blood[109] placed before the martyrs' tombs in the catacombs, and you will not doubt the truth of such assertions[110]. The shadow of Peter, the handkerchiefs which had touched the body of Paul, could cure diseases, as the Scripture witnesseth; but here are the relics of a greater than Paul, of a greater than Peter: O then let us kneel, and love, and venerate them; for they were closely united to Him who is the author and object of our faith, the only foundation of our hope, the centre and the consummation of our love.

[Sidenote: Recapitulation.]

It does not fall within my plan to speak of the devotion of the three hours of agony, practised on this day in many churches, as at the Gesu, S. Lorenzo in Damaso etc. or of that which is practised after the Ave Maria at S. Marcello, Caravita etc. or of the elegies recited by the Arcadian pastors over their Redeemer. Let us rather briefly recapitulate with Morcelli the principal ceremonies of the day: Station at S. Croce; service in the Sixtine chapel, the veneration of the Cross; the B. Sacrament carried thither in procession from the Pauline chapel, Mass of the Presanctified and Vespers. In the afternoon Tenebrae, and veneration of the relics at S. Peter's.

[Footnote 82: See a MS. Apamean Pontifical ap. Marthene T. 3, p. 132, Benedict Canon of S. Peter's in his Ordo Romanus, Marangoni, Istoria dell antichissimo Oratorio o Cappella di S. Lorenzo nel Patriarchio Lateranense. Roma 1747. S. Louis of France used to walk barefooted on this day to the churches, praying and giving abundant alms, as did also William, king of the Romans. (Chronicon Erphordense ad ann. 1252), S. Elisabeth of Hungary used to devote the day to similar acts of piety, walking barefooted and in the dress of a poor woman to the churches, and there making her humble offerings at the altars, and distributing copious alms. On her practices of piety during holy-week see her life by Le Cte de Montalembert c. 9.]

[Footnote 83: The Corporal, which was anciently much longer than at present, was spread in this manner at all masses before the offertory. See Cancellieri, De Secretariis T. I, Fleury, Moeurs des Chretiens.]

[Footnote 84: The lessons, the prayer, and the passion are found in the ancient ordo Gelasianus for this day.]

[Footnote 85: According to the Gelasian Sacramentary all were to genuflect at the prayer for the Jews, as well as at the other prayers; not so according to the Gregorian Sacramentary.]

[Footnote 86: "God our Saviour", says S. Paul (1 Tim. II, 4) "wishes all men to be saved, and to come to the knowledge of the truth". The Catholic church is animated by the same spirit of charity, as the admirable prayers of this day might alone prove. If she teaches exclusive salvation. Christ taught the same "He that believeth and is baptised shall be saved: he that believeth not shall be condemned" Mark XVI, 26. We cannot therefore consistently accuse the church of want of charity, when she proclaims the general conditions of salvation, without at the same time charging Christ himself, who first taught them, with the same fault. True charity desires the salvation of all but she warns others of their danger; and does not cruelly conceal it from them till it is too late.]

[Footnote 87: After these prayers the faithful used anciently to leave the church, and the Priests to go to their own churches, to perform the ceremonies till the evening-service: so that what follows was then a totally distinct service. See Sacram S. Gregorii, ant. Ord. Roman, etc. ap. Martene lib. IV, c. 23.]

[Footnote 88: It would appear, that, before Costantine abolished the punishment of malefactors on the cross, the Christians, who well knew with S. Paul that Christ crucified was to the Jews a stumbling-block, and to the gentiles foolishness', prudently abstained from representing our Saviour nailed to the cross, and used rather to depict a lamb with a cross near it, of which instances may he seen in Rork's Hierurgia p. 520. The first mention of the crucifix in the church is believed to occur in the poem titled De Passione Domini referred to the fourth century. That the use of the sign and the image of the cross was much more ancient and very prevalent among Christians will appear from the following facts. "At every step and movement" says Tertullian (in the early part of the third century) "whenever we come in or go out, when we dress and wash ourselves, at table, when lights are brought in, whether we are lying or sitting down; whatever we are doing, we mark our foreheads with the sign of the cross". Eusebius mentions that Constantine placed a magnificent cross De Vit. Const. I. 3. In the fourth century in his palace S. John Chrysostom in one of his eloquent homilies observes "Every where the symbol of the cross is present to us. We inscribe it very diligently on our houses, and walls, and doors, and brows, and thoughts". S. Basil (De Spirit. S. ad Amphilochium c. 27.) derives the sign of the cross from Apostolic tradition. That this custom universally prevailed among Christians might be proved from S. Jerome, from the historian Socrates and others, and from monuments of the early Christians still preserved in Egypt: but why travel so far? we have only lo look around us in the catacombs, or in the Vatican Museum and Library. The cross is the chosen, the beloved sign of Christians; they repeated it a thousand times on their lamps, on their rings, on their cups and sacred vessels, that they might have the sign of their redemption ever before their eyes, they kissed it at the hour of their death, and had it marked on their tomb, as a sign of their hope of salvation. No sooner had peace shone upon the church, than crosses were erected on high roads, and in many places of public resort: and would to God that those sacred ancient monuments, which once adorned our own country, bore public testimony to the faith of its inhabitants, and recalled to the minds of passers-by the sufferings of their Saviour, had not been too rudely treated in the first heat of religious and political frenzy! For some ancient representations of the cross see the learned work of Dr. Rock on the mass. I shall content myself with noticing an interesting instance, which he has not mentioned. At Pompeii the house of Pansa, as it is called, is one of the most remarkable yet excavated on account of its extent and regularity. Some parts of it were used as shops, and appear to have been let out, (as is still the custom in some palaces of Rome): for they have no communication with the body of the building. Between two parts thus separated is an entrance from a side street to the peristyle or open court surrounded by columns; and on the pier between the two doors is, or rather was a painting representing one of the guardian-serpents or tutelary deities, who were sometimes represented under that form, as we occasionally see at Pompeii, and as we learn from Virgil (lib.) V. Hence as we see in Titus' baths and are informed by Persius, a place was considered sacred, in which serpents were painted. Indeed these reptiles became such favourites, that, according to Seneca, they used to creep upon the tables amid the cups: and some ladies so far overcame natural prejudices, as to place real serpents, if not boas, round their necks, to cool them, instead of using artificial boas to warm themselves. "Si gelidum nectit collo Glacilla draconem" says Martial. Before the serpent painted in Pansa's house is or was a projecting brick intended to support a lamp: the painting in consequence of its situation could be seen only by persons within the house: but upon the opposite wall there is or was a cross worked in bas relief upon a panel of white stucco, so situated as to be visible to all persons passing. It had the form of a Latin cross, which, we may observe, as well as the Greek cross: is found upon ancient Christian monuments; though of course we cannot bring forward other instances so ancient as the monument in question. (See Rock p. 516). "It is hard to conceive", says the learned Mazois, "that the same man should bow at once before the cross of Christ, and pay homage to Janus, Ferculus, Limetinus, Cardia, the deities of the threshold, and the hinges of doors. Perhaps at this time the cross was of a meaning unknown except to those who had embraced the Christian faith, which, placed here among the symbols of paganism, as if in testimony of gratitude, informed the faithful, that the truth had here found an asylum with a poor man, under the safeguard of all the popular superstitions". So far Mazois, whose opinion is embraced by the author of the interesting work on Pompeii published by the society for promoting useful knowledge: but is it not probable, I may ask, or rather is it not certain that, at that early period, while some members of the same family were pagans, others were Christians? it is not then surprising if in the same house we find both Christian and Pagan emblems: we may suppose, that some such persons may have been inmates of the same house as Mr. Bulwer's pagan gladiator Lydon and his Christian father Medon. Pompeii was overwhelmed by ashes in the year of Christ 79: and if Vesuvius still occasionally lay waste the surrounding country, we are indebted to it for the preservation not only of a thousand classical monuments, but also of a representation of the cross of Christ, which cannot be of a much later date than the time of the destruction of Jerusalem.]

[Footnote 89: St. Helen discovered the cross on which Christ suffered, and erected a church in Jerusalem, in which it was deposited. "The bishop of that city every year, at the season of the paschal solemnity, exhibits it to be adored by the people, after he himself has first performed his act of profound veneration". S. Paulinus of Nola, A.D. 430, ep. 11 ad Sever. "In the middle of Lent, the life-giving wood of the venerable cross is usually exposed for adoration". S. Sophronius patriarch of Jerusalem in 639. (Orat. in Exalt. Crucis). From this custom of the church of Jerusalem probably arose that of the Roman church, in which a crucifix, containing a particle of the true cross, was publicly venerated on good Friday. In the Sacramentary of pope Gelasius (A.D. 402) we read in an account of the ceremonies of this day "The priest comes before the altar, adoring the Lord's cross and kissing it—all adore the holy cross and communicate". This ceremony is mentioned also in the Antiphonary of S. Gregory the great and the ancient Ordo Romanus. Flecte genu, lignumque crucis venerabile adora, says Lactantius. See bishop Poynter's Christianity p. 151. Of the Greeks Leo Allatius relates that "on good-friday, while they accompany as it were Christ himself to the tomb, they lead round through the cities and adore the sculptured body of Christ". De consensu utriusque Eccl. lib. 5. c. 15. The Syrians also practise this ceremony, as we learn from documents published by Card. Borgia and Nairon. This rite is called the adoration of the cross. Let us not forget what is said in the Book of Common Prayer in the solemnization of Matrimony "With this ring I thee wed; with my body I thee worship". Such words of doubtful signification must be interpreted from the doctrine of the church which adopts them. Hanc veniam petimusque damusque vicissim. Now the word adorare used in our liturgy (derived from ad and ora, because persons when adoring used to put their right hand to their mouth; Plin. I. 28, c. 2. Apuleius in Apolog.) signifies not only to pay divine worship, but also to venerate and even to salute. Thus from the instances collected in Forcellini's Lexicon we may select the following: "Primo autem septimum Germanici consulatum adoravi". Stat in praef i. 4 Silv. Imo cum gemitu populum sic adorat: Apulei. lib 2. Metam. The doctrine of the catholic church on this subject is as usual clear and decided. The twenty-fifth session of the Council of Trent decreed as follows: "The holy synod commands all bishops, and others sustaining the duty and care of teaching, that they should diligently instruct the faithful concerning the legitimate use of images according to the custom of the catholic and apostolic church received from the commencement of christianity, and the consent of the holy fathers, and decrees of the sacred councils, teaching them ... that the images of Christ; of the Virgin mother of God, and other saints, are to be had and retained especially in churches, and that due honour and veneration are to be given them: not that any divinity or virtue is believed to exist in them for which they are to be worshipped, or that any thing is to be asked from them, or that confidence is to be placed in images, as was formerly done by the Gentiles, who used to place their hope in idol; but because the honour which is given to them is referred to the prototypes which they represent; so that by the images which we kiss, and before which we uncover our heads and bow our bodies, we adore Christ, and venerate the Saints, whose likeness they bear: this has been decreed against the opposers of images by the decrees of councils, especially of the second synod of Nice. And let the bishops diligently teach, that by the histories of the mysteries of our redemption expressed in pictures or other likenesses the people are instructed and confirmed in commemorating and assiduously venerating articles of faith, and that from all sacred images a great fruit is derived, not only because the people are admonished of the benefits and gifts conferred on them by Christ, but also because God's miracles through the saints, and salutary examples are laid before the eyes of the faithful, that they may return thanks for them to God, and may compose their life and manners to an imitation of the saints, and may be excited to adore and love God and cherish piety". The council then gives directions for the extirpation of any abuses which may creep in. These words, by which our faith and practice are regulated, are too clear to need comment, and sufficiently justify catholics from the foolish and calumnious charge of idolatry. The true Catholic practice is well expressed in a work attributed to Alcuin "We prostrate our bodies before the cross, and our souls before the Lord: we venerate the cross by which we have been redeemed, and we supplicate Him who redeemed us".]

[Footnote 90: This rite is described in the Ordo Romanus XIV with the same ceremonies. It is first mentioned in the Ordo XI of the Canon Benedict.]

[Footnote 91: We kiss and press to our hearts the pictures of those whom we love, and shall we think it sinful to kiss the image of Him, who for love of us humbled himself even to the death of the cross? Oh! let each one of us rather exclaim with S. Paul "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world" (Gal. VI): or in the words attributed to S. Andrew when he was going to be crucified "Hail precious cross, that hast been consecrated by the body of my Lord, and adorned with his limbs as with rich jewels. Oh good cross, that hast received beauty from our Lord's limbs, I have ardently loved thee, long have I desired and sought thee; now thou art found by me and made ready for my longing soul". Act. S. Andreae.]

[Footnote 92: "The greatest glory" says Baini "was deservedly obtained by Pierluigi on account of the improperii, and the hymn Crux fidelis which he set to music for 8 voices divided into two choirs, and which were sung for the first time by the choir of the Lateran basilica on good Friday in the year 1560: by them fece sbalordire arte e natura. Pius IV demanded them for the use of the apostolic chapel, and, after he had heard them, declared that Palestrina had surpassed his expectations. These improperii are still sung and will ever be sung in the apostolic chapel" Baini, Mem. storic. di Giovanni Pierluigi da Palestrina 1. p. 64.]

[Footnote 93: This hymn is frequently sung in the Greek and Oriental church. Renaudot T. I, p. 70. According in the Menologium Graecum and S. John Damascen it was first used in the reign of Theodosius, when public supplications were offered to heaven during a terrible earthquake at Costantinople. This Palmer admits, I, 64. It is still said in Greek, in which it was originally composed, as well as in Latin, in the Roman church. See Goar in notis ad Rituale Graec.]

[Footnote 94: In the Ordo Romanus XII, Ap. 1, de Presbyterio, it is prescribed that "according to ancient custom whatever is offered upon the cross ought to belong to the schola (or company)" of the cross: in the Ordo XIV, that it belongs to the Sagrista. The sum collected is at present the perquisite of M. Sagrista and the two principal Masters of ceremonies. These offerings were customary also in other churches, and in particular at Paris.]

[Footnote 95: Baini observes, that the chant of this hymn is one of the few instances of rhythmical chant preserved by uninterrupted tradition in the papal chapel and adorned with the ancient ornaments. (See his Saggio sopra l'indentita dei ritmi musicale e poetico. Firenze, 1820). "The chant of that hymn" says Eximano (quoted by Baini, Mem. Stor.) is a true plain chant, that is, a chant of unison, such as it is found in all choral books: but the mode of singing it in the pontifical chapel makes it appear different from what is sung in other churches—Above all, the distribution of the notes, which are sung (not of those which are written) adapted to express the length and shortness of the syllables which compose the rhythm of the hymn, ought to be studied. "Se si da quell'inno ad un maestro di cappella per metterlo in musica concertata ed in battuta sensibile, verra subito distrutto il ritmo, e se la cantilena della cappella pontif. si scrive in battuta, si vedranno cadere nel battere alcune sillabe brevi, senza pregiudizio della loro quantita". Dubbio di D. Antonio Eximeno sopra il saggio fondamentale pratico di contrappunto del R.P.M. Martini. Roma, 1773.]

[Footnote 96: The corporal is a square piece of linen so called, because the Corpus or body of Christ is placed on it. S. Isidore of Pelusium in the beginning of the 5th century says, that the white linen cloth, which is spread under the divine gifts, is the clean linen cloth of Joseph of Arimathea: "for we, sacrificing the bread of proposition on the linen cloth, without doubt find like him the body of Christ": it was anciently much larger than it is at present. The purificator is a small towel, which serves to wipe the chalice and the hands and mouth of the priest, after he has received the B. Sacrament.]

[Footnote 97: The veil is used from reverence to the B. Sacrament: on an ancient mosaic on one of the arches of S. Prassede, a person is represented enveloped in it, holding a sacred vessel apparently intended to contain the B. Sacrament. Ciampini, Vet. mon. T. 2.]

[Footnote 98: According to the Gelasian Sacramentary, "the deacons go to the sacrarium and walk in procession with the body and blood of the Lord, which remained from the preceding day": with it the most ancient Ordo Romanus ad usum monasteriorum agrees.]

[Footnote 99: In the fourth century Pope Innocent I in his epistle to Decentius assigns as a reason, why the holy sacrifice is not offered up on this day, the example of the apostles who, concealing themselves for fear of the Jews, spent this and the following day in fasting and mourning for the death of their master, and were thus debarred from the holy mysteries. During the whole of Lent the Greek church still celebrates, towards evening, only the mass of the presanctified, except on Saturdays and Sundays, and on the feast of the Annunciation, when the ordinary mass is offered up. This is one of the ancient instances of communion under one kind; for, as Leo Allatius observes, either it is received under the form of bread alone, or if some drops of the sacred blood were sprinkled on the host, all the species of wine have disappeared before communion. (De utriusque Ecclesiae consensione, p. 875). Neither in the Latin or the Greek church is the mass of the pre-sanctified a Missa sicca or dry mass: in which not only the consecration, but also the communion, and all those prayers which are said over the holy Eucharist, used to be omitted. See Durandus in Rationali c. 1. This is the only day in the year on which mass is not offered up in the Latin church, and even on it the priest communicates: on holy Saturday mass is said, but the priest alone communicates: on all other days all the faithful may and many do communicate, either during mass or before or after it according to circumstances. Palmer having quoted a passage from Bona, in which the Cardinal regrets that communion, as well as other rites to which the mass is not essential, is often delayed till after the mass is ended, subjoins the following ejaculation. "Would that they who communicate with the Roman church were not too timid or too lukewarm to return to the practice of the primitive church in this and many other respects". Orig. Liturg. vol. 2, p. 154. Now in the primitive church the faithful, and even those in health, used to communicate not only during mass, but also at other times, as is evident from the office of the presanctified, at which, according to the Gelasian sacramentary, all present communicated, as well as from the numerous ancient instances of communion under one kind mentioned in the preceding chapter; for in these cases it was not received during the mass, and many of them are cases of "persons in health". In the same page Mr. Palmer observes that "during all the primitive ages the whole body of the faithful communicated at each celebration of the liturgy". Now has the church of England preserved this "practice of the primitive church"? So far is this from being the case, that Palmer considers her ordinary office as a "Missa sicca; or dry service" p. 164, in which there is neither consecration or communion, and the earliest notice of which occurs in the writings of Petrus Cantor (A.D. 1200), according to Palmer's own admission, ibid. Even on those few days in the year when she admits her children to communion, her ministers generally consider that they make an oblation only of bread and wine, and not of the body and blood of Christ, whereas, whatever Palmer or the Tracts for the Times may say to the contrary, we are prepared to prove from the very liturgies, which the former cites, that in the mass there is an oblation not merely of bread and wine but also of the body and blood of Christ; and accordingly even the author of Tract 81, vol. 4, admits, p. 61, that "the real point of difference between the primitive church and modern views is whether there be in this oblation a mystery or no". It is truly lamentable that men of learning should falsely accuse the Roman church of departure from primitive discipline in a matter of so little comparative importance as the precise time when communion is to be received, while they themselves must acknowledge, that they have abolished communion itself as well as consecration on nearly all the days of the year, and that they have reduced the oblation of the mass from a 'mystery' and a 'venerable, tremendous and unbloody sacrifice' (Palmer vol. 2, p. 84) to an offering of bread and wine. They have thus deprived their followers of the inestimable fruits of communion enumerated by Christ in the gospel—yet these forsooth are the men who charge Catholics with a departure from primitive practice. How many other primitive practices mentioned in this work have been abolished by the church of England!]

[Footnote 100: This plate, which is of gold or silver-gilt, resembles in form the patera used in the ancient sacrifices, and generally represented together with the prefericulum on sepulchral monuments dedicated to the Manes.]

[Footnote 101: The wine is sanctified, but is not consecrated, either by the particle of the sacred host, or by the recital of the Pater noster, as has been shewn by Mabillon, (Museum Ital.) Bossuet, and other authors quoted by Benedict XIV. The wine and water represent the blood and water, which flowed on this day from Christ's body. See Act. Coer. p. 54. Whenever priests say Mass, they receive under both kinds, in compliance with the command of Christ "Drink ye all of this" which words as well as those others, "Do this in commemoration of me" were addressed to the apostles and their successors.]

[Footnote 102: According to the direction of the Gelasian sacramentary, the Pax Domini etc. is not said on this day.]

[Footnote 103: "As the communion," says Mabillon "is of the nature of a sacred banquet, it consists of food and drink; hence the other part of the banquet, viz. drink, was supplied by wine, mixed with water, but sanctified by a particle of the B. Sacrament" See for the service of this day a MS. Pontifical of the church of Apamea in Syria ap. Martene t. 3, p. 132. It is found with little variation also in the Gelasian Sacramentary, in a very ancient Ordo Romanus, and some MSS. cited by Martene. In the Roman church, as Amalarius was informed by the Roman archdeacon "at the station no one communicated". In many other churches there was general communion; this is prescribed by the church during this holy season.]