The Ceremonies of the Holy Week at Rome by Charles Michael Baggs

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TRANSCRIBER'S NOTE: The Table of Contents
was added by the transcriber.

THE CEREMONIES

OF THE

HOLY-WEEK

AT ROME.

BY

THE RT. REV. MONSIGNOR BAGGS,

BISHOP OF PELLA.

* * * * *

THIRD EDITION.

* * * * *

ROME:

SOLD BY LUIGI PIALE,

ENGLISH BOOKSELLER,

1. PIAZZA DI SPAGNA, 106. VIA BABUINO.

1854.

* * * * *

CONTENTS

DIRECTIONS FOR SEEING THE CEREMONIES 3

CHAP. I. ON THE CEREMONIES OF THE MASS 5

CHAP. II. ON THE CEREMONIES OF PALM-SUNDAY 22

CHAP. III. ON THE DIVINE OFFICE, AND THE OFFICE OF TENEBRAE IN
PARTICULAR 37

CHAP. IV. ON THE CEREMONIES OF HOLY THURSDAY 50

CHAP. V. ON THE CEREMONIES OF GOOD-FRIDAY 69

CHAP. VI. ON THE CEREMONIES OF HOLY-SATURDAY 92

APPENDIX. PECULIAR CEREMONIES OF HOLY-WEEK AT JERUSALEM 121

* * * * *

DIRECTIONS

FOR SEEING THE CEREMONIES

* * * * *

Provide yourself with a HOLY-WEEK-BOOK, or _Uffizio della Settimana
Santa_. Take care that your dress is according to rule. For many of
the ceremonies ladies require tickets signed by _M. Maggiordomo_.

On Palm-sunday morning the Pontifical ceremonies begin at S.
Peter's, at about 9 o'clock: no stranger can receive a palm without
a permission signed by _M. Maggiordomo_. In the afternoon the Card.
Penitentiary goes at about 4 or half past 4 to S. John Lateran's,
where the Station of the day is held.

On the _afternoons_ of _Wednesday_ and _Thursday_, (between 4 and half
past 4) and of _Friday_ (half an hour sooner) the office of Tenebrae
begins at the Sixtine chapel. After it is over, you may go to S.
Peter's to bear the conclusion of a similar service: there on Thursday
evening the high-altar is washed by the Card, priest and chapter;
on Friday the Pope, Cardinals etc. go thither to venerate the relics
after Tenebrae in the Sixtine chapel; and on the afternoons of both
days the Card. Penitentiary goes thither in slate. In the evening of
these three days the feet of pilgrims are washed, and they are served
at table by Cardinals etc. at the Trinita dei Pellegrini.

On _Thursday morning_ you can see the oils blessed at S. Peter's: this
ceremony begins _early_. There is little difference between the mass
(at about half past 9 or 10) in the Sixtine chapel on this day, and
on ordinary days, and there is generally a great crowd: the procession
after mass is repeated on the following morning; and the papal
benediction on Easter Sunday: your best plan therefore will be to go
at an early hour to see the blessing of the oils, and afterwards the
washing of the feet, at S. Peter's; and then go to see the dinner
of the _apostles_ near the balcony from which the Pope gives His
benediction. The _Sepulchres_, particularly that in the Cappella
Paolina, may be visited.

On _Friday morning_ the service of the Sixtine chapel begins at about
half past 9 or 10. (Devotion of 3 hours' agony from about half past
12 to half past 3 at the Gesu, SS. Lorenzo e Damaso etc.; after the
_Ave Maria_ the _Via Crucis_ at Caravita, and devotion of the dolours
of the B. Virgin at S. Marcello, etc. An hour after the _Ave Maria_
poetical compositions are recited at the Serbatojo dell'Arcadia).

On _Saturday morning_ service begins at S. John Lateran's at about
half past 7. As soon you have seen the baptism at the baptistery, you
had better drive to the Vatican, to attend at the beautiful mass of
the Sixtine chapel.

On _Saturday afternoon_ you may go to the Armenian mass at S.
Biagio or S. Gregorio Illuminatore: it begins towards 4 o clock. On
Easter-Sunday the Pope sings solemn mass at S. Peter's, at about 9
o'clock. He afterwards venerates the relics, and gives His solemn
benediction. In the afternoon, besides Vespers there is a procession
at S. Peter's called that of the 3 Maries. (At S. John Lateran's
the Cardinals assist at Vespers, and afterwards venerate the relics
preserved there) At night the cupola is illuminated, and on the
following night there are fireworks or _girandola_ at Castle S.
Angelo. On Monday, Tuesday, and Saturday there is _cappella papale_ at
the Vatican, but it differs little from the ordinary _cappelle_.

CHAP. I.

ON THE CEREMONIES OF THE MASS

_CONTENTS._

Origin of the word _ceremony_--object of
ceremonies--institution of the mass--its earliest
ceremonies--discipline of secrecy--liturgy of the Roman
church--general review of the principal ceremonies of
the mass--mass of the catechumens, _ambones_--mass of the
faithful, blessed water, secrecy, prayers for the dead--Latin
the language of the Roman liturgy, and why--usual ceremonies
of high-mass in the papal chapel--sentiments of S. John
Chrysostom.

"_It was chiefly, if not only, in the mystical liturgy of the
eucharist, that the primitive church spoke without reserve
of all the sublimities of Christian faith._" Palmer, Origines
Liturg. vol. I, p. 13.

[Sidenote: Origin of the word ceremony.]

From Rome our Saxon forefathers received Christianity; and from the
same source we have derived several words denoting Christian rites.
Thus the words _religion, sacrament, sacrifice, communion_, and others
are Latin, with the exception of the termination. The word _ceremony_
also is Latin, and owes its origin to an interesting fact in ancient
Roman history. When the Capitol was besieged by the Gauls (A.U. 365)
most of the inhabitants of Rome provided for their own safety by
flight: but the Flamen Quirinalis or priest of Romulus, and the
Vestal virgins loaded themselves with the sacred things, that they
might secure those hallowed treasures from profanation. "They were
proceeding" (says Livy lib. V, c. XXII) "along the way which passes
over the Sublician bridge, when they were met on the declivity by L.
Albinus a plebeian, who was fleeing with his wife and children in
a _plaustrum_ or cart: he and his family immediately alighted: then
placing in the cart the virgins and sacred things he accompanied them
to Caere where they were received with hospitality and respect". Hence
(says Valerius Maximus lib. I, c. 1.) "sacred things were called
ceremonies, because the inhabitants of _Caere_ revered them when the
republic was broken, as readily as when it flourished". Thus is the
word ceremony associated at once with the devotion of Albinus, with
the Gaulish invasion of the Capitol, and with Caere, one of the twelve
cities of Etruria, now called Cervetri or Caere vetus[1]. The Pagan
Romans derived their religious rites from Etruria, and in particular
from Caere on account of its proximity to Rome: this may be another
reason for the adoption of the term _ceremony_, which was afterwards
applied to the rites of all religions[2].

[Sidenote: Object of ceremonies.]

But what, it may be asked by many, is the use of ceremonies? I shall
answer in the words of the council of Trent. "Since the nature of man
is such, that he cannot easily without exterior helps be raised to
the meditation of divine things, the church as a pious mother has
instituted certain rites, namely, that some things in the mass should
be pronounced in a low voice and others aloud; she has also used
ceremonies, as mystical benedictions, lights, incense, vestments,
and many other things of that kind, from apostolical tradition and
discipline, in order that the majesty of so great a sacrifice might
be displayed, and the minds of the faithful might be excited by these
visible signs of religion and piety to the contemplation of those
sublime things which are concealed in this sacrifice". Session XXII,
c. V.--These words lead us to treat briefly of the mass, the principal
act of divine worship during holy-week as at all other seasons of the
year. This we do now the more readily, that we may not afterwards be
obliged to interrupt our account of the peculiar ceremonies of Holy
week, which presuppose an acquaintance with the mass.

[Sidenote: Institution of the mass.]

Jesus Christ instituted the mass at his last supper, when he took
bread and blessed and broke and gave to his disciples and said, Take
ye and eat, this is my body; and taking the chalice he gave thanks,
and gave to them saying, Drink ye all of this: For this is my blood
of the new testament, which shall be shed for many unto remission of
sins: Matth. XXVI, 26. In this brief account are mentioned all the
_essential_ parts of the mass. Christ commanded the apostles and
through them their successors to perform the same holy rite "in
commemoration" of Him, and they obeyed His commands, as we learn from
the acts of the apostles, and the first epistle to the Corinthians.

[Sidenote: Its early ceremonies.]

Gradually various prayers and ceremonies were added to the sacred
words pronounced by Christ, as the Apology of St. Justin, the writings
of St. Cyprian, the catechetical discourses of St. Cyril of Jerusalem
and other early works prove. The Apostles themselves had added the
Lord's prayer[3]. The liturgy however during the first four centuries,
as Le Brun maintains[4], or, according to Muratori followed by Palmer,
the first three centuries, was not written, but was preserved by oral
tradition, according to the received practice of the early church,
which, unwilling to give what is holy to dogs, or to cast pearls
before swine concealed from all persons, except the faithful, the
mysteries of faith. It would seem from St. Justin's apology, that
much was left to the particular devotion of the bishop or priest who
offered mass, and hence we might expect not to find in the earliest
liturgies great uniformity, except in essentials and general outline.
Yet Le Brun has endeavoured to restore, from the early Christian
writers, the liturgy used in the first four centuries: and it contains
the most important prayers and ceremonies of the mass in its more
modern form.

[Sidenote: Discipline of secrecy.]

We shall so often have to recur to the discipline of secrecy alluded
to above, that we consider it necessary to speak of it briefly,
before we proceed further. The Pythagoreans, the Stoics, Plato, the
Epicureans and other ancient philosophers concealed their doctrines
from the uninitiated: the mysteries also of Osiris, Isis, Bacchus,
Ceres, Cybele etc. were carefully kept secret. There was no novelty
therefore for the ancients in the discipline of secrecy, the
institution of which in the Christian church is attributed by many
fathers to Christ himself, who directed that his disciples should not
"give what is holy to dogs, or cast pearls before swine". Matt. VII,
6. This injunction was observed by the whole church from the apostolic
age till the fifth century in the east, and the sixth century in the
west: it extended to dogmas as well as rites, and in particular to
those of the holy Trinity and the sacraments, especially the blessed
Eucharist[5]. For "those things" says St. Cyril of Alexandria "are
generally derided, which are not understood" adv. Julianum. The
pagans, at the instigation, it would appear, of the Jews and early
heretics, availed themselves of this secret discipline to charge
the Christians with the detestable crimes of Oedipus and Thyestes,
pretending that in their secret assemblies they murdered an infant
covered with flour, and drank his blood. (Cecilius ap. Minut. Fel.)
It was solely with the view of refuting these calumnies, that Justin
Martyr explained, in his apology addressed to Antoninus Pius, the
catholic doctrine of the eucharist. S. Blandina on the contrary
endured the most cruel torments rather than reveal it, though its
profession would have confuted the same odious calumnies; and S.
Augustine observes a similar reserve when answering the pagan Maximus
Madaurensis.

"Who" says the protestant Casaubon "is so little versed in the
writings of the fathers, as to be ignorant of the formulary used
principally of the sacraments, the initiated understand what is said:
it occurs at least fifty times in Chrysostom, and almost as frequently
in Augustine". S. Fulgentius inserts in his answer to the deacon
Ferrandus the following words of S. Augustine to the neophytes "This
which you see on the altar of God you saw last night: but what it was,
what it meant, and of what a great thing it contains the sacrament,
you have not yet heard. What therefore you see is bread and the
chalice. What your faith demands is, that the bread is the body of
Christ, and the chalice contains the blood of Christ". S. Cyril
of Jerusalem in his catechetical discourses addressed to the newly
baptised inculcates in the strongest terms the doctrine of the real
presence, but charges them most strictly not to communicate to the
catechumens his instructions. In consequence of this practice the
early fathers often speak obscurely of the B. Sacrament, and call it
bread and wine and _fermentum_ after the consecration, though they
clearly teach the _faithful_ the doctrine of the real presence[6].

[Sidenote: Liturgy of the Roman church.]

Pope Innocent I, writing to Decentius at the beginning of the fifth
century, attributes the liturgy of the Roman church to St. Peter. It
was first written in the fifth century; and Pope Vigilius sending it
in 538 to Profuturus derives it from Apostolic tradition. The most
ancient sacramentary or liturgical work extant of the Roman church is
that of Gelasius who was Pope from 492 to 496[7]. He collected prayers
composed by more ancient authors, and also composed some himself:
and this Gelasian compilation was reformed by Gregory the Great and
reduced to one volume[8], which may be considered as the prototype
of our present liturgy. The canon or most solemn part of the mass
has been preserved inviolate ever since, as appears from the Ordines
Romani written shortly after the time of S. Gregory, and also from the
explanations of it written by Florus and Amalarius. This canon as well
as the order of prayer are the same as those of Gelasius, as Palmer
observes (Orig. liturg. vol. 1, p. 119,) and are also nearly identical
with those of the sacramentary of S. Leo. The Ambrosian and African
liturgies also were evidently derived at a very remote period from
that of Rome. From such considerations as these Mr. Palmer proves the
very ancient or apostolical origin of the "main order", the substance
of the Roman liturgy. Origines liturg. vol. I, sect. VI. The author of
the canon is unknown; yet we know the authors of some additions to the
canon. Thus S. Leo I added sanctum sacrificium immaculatam hostiam, S.
Gregory I, diesque nostros in tua pace disponas.

[Sidenote: Review of the ceremonies of the mass.]

[Sidenote: Mass of the catechumens, ambones, sermons.]

We shall not examine minutely all the prayers and ceremonies of the
mass, or stop to enquire at what time and by what pope each of
them was first introduced, lest we should weary the patience of our
readers[9]; but we shall content ourselves with a general review of
the mass, as it is now celebrated. We may divide it, as the ancients
did, into two parts, the mass of the catechumens, and the mass of the
faithful. The first part includes the preparation and confession of
sins at the foot of the altar, the _introit_ or anthem and part of
a psalm sung at the _entrance_ into church, the _Kyrie eleison_ or
petition for mercy, the _Gloria in excelsis_ or hymn of praise (both
of great antiquity, as Palmer following our catholic divines has
shewn) the collect or collects so called from their being said when
the people are collected together, the epistle and gospel, and also
the verses, said or sung between them both, called the Gradual[10]:
if sung by one voice, it is called the Tract; if by choir, the
Responsory. The collects and other prayers are said with the arms
extended in the same manner as many figures are represented praying on
old christian as well as pagan monuments. After the gospel the sermon
used to be preached, as it generally is in our times[11] and after
the sermon Pagans, Jews, heretics, schismatics, energumens, public
penitents and catechumens were dismissed by the deacon; for the
faithful alone were allowed to be present at the celebration of the
sacred mysteries, in conformity to the discipline of secrecy. That
part of mass, which we have described was called the mass of the
catechumens, because these were allowed to be present at it.

[Sidenote: Mass of the faithful, blessed water.]

From the _missio_, _missa_, or dismissal announced by the deacon to
the people before and after the mass of the faithful, the term _missa_
or mass is derived. It was in use in the early ages; for it is found
not only in the epistle to the bishop of Vienne attributed to Pope
Pius I, and in that of Pope Cornelius to Lupicinus: but S. Ambrose
also says "I continued my duty, and began to celebrate mass" and in
another place he exhorts the people to "hear mass daily[12]".

When the church had been cleared of all except the faithful, the
second part of our mass, or the mass of the faithful, began with the
Nicene symbol or creed. Then followed the offertory, or part of a
psalm sung anciently while the people made their offerings to the
church, particularly of bread and wine[13]. The priest offers to God
the bread, and wine mixed according to apostolic tradition[14] with
a little water, which our Saviour is believed to have mixed with
the wine at the last supper; he implores God's blessing on these
offerings, and washes his hands in token of the purity of soul[15]
with which the sacred mysteries should be approached, and at high mass
for the sake of outward cleanliness also, on account of the incense
which he has used. Having commemorated the passion, resurrection,
and ascension of Christ, as he does also after the consecration, he
calls on those present to join him in prayer, he says another prayer
or prayers called the _secret_, because said in secret, and then
recites the _preface_ to the canon, a prayer in which he unites with
the celestial spirits in praise and thanksgiving as Christ himself
gave thanks at the last supper: it concludes with the Tersanctus or
Trisagion "Holy, Holy, Holy etc." which, as Palmer observes, has been
probably used in the Christian liturgy of the east and west since the
ages of the apostles. V. 2. p. 219.

[Sidenote: Prayers for the dead.]

The canon of the mass next follows, which as well as many of the
preceding and following prayers is said in a low voice, according to
the ancient custom alluded to by Innocent I, S. Augustine, Origen, and
other Fathers[16]. In it the priest prays for the church, the Pope,
the bishop of the place, the living and the dead[17] he reveres the
memory of the B. Virgin, the Martyrs and other Saints[18], and having
once more implored the blessing of God, and spread his hands over the
victim, according to the custom of the Jews, he pronounces over the
bread and wine the words of consecration according to the command of
Christ, and adores and raises for the adoration of the people the
body and blood of our Divine Lord. It is in this consecration that
the sacrifice of the mass principally consists; as by it the victim
is placed on the altar, and offered to God, viz. Christ himself,
represented as dead by the separate consecration of the bread and
wine, as if His blood were separated from His body. After some other
prayers, in which the priest offers to God the holy sacrifice, and
prays for mercy and salvation for all present, he elevates the host
and chalice together; this was the ancient elevation, as the more
solemn one, which follows immediately after the consecration, was
introduced generally in the 12th century, in opposition to the heresy
of Berengarius. Then concluding the canon the priest recites the _Our
Father_, and breaks the host, as Christ broke the bread, and as His
body was "broken" for us[19]; he puts a particle of the host into
the chalice[20]; he implores mercy and peace from the lamb of God, at
solemn masses gives the kiss of peace according to the recommendation
of scripture, and receives the two ablutions of the chalice, one of
wine, the other of wine and water, lest any portion of the sacred
blood should remain in it: he recites the communion or anthem, which
was originally sung while the holy communion was distributed; he says
the prayer or prayers called postcommunion, dismisses and begs God's
blessing on the people, in fine he recites the beginning of St. John's
gospel or some other gospel appropriate to the day. We shall on other
occasions recur to various ceremonies of the mass[21].

[Sidenote: Latin the language of the liturgy.]

The language of our liturgy has descended to us as a precious legacy
from the time when Peter and Paul preached in Rome. It would be
incongruous that our ancient hierarchy robed in ancient vestments
should perform our ancient liturgy in a moderne language. As in all
parts of the globe there are members of the Catholic church, she has
wisely preserved in her liturgy a language common to all countries,
the language too of majesty, civilisation and science, as De Maistre
observes. Like her divine founder she is the same yesterday and
to-day: like the rock, on which she is built, she is proof against
the winds and waves; she is unchanged and unaffected by the wayward
caprices of fashion. Translations of her liturgy are published for the
use of those who are unacquainted with Latin so that they may either
join in reciting the prayers of the church, or say others which their
own devotion may suggest.

Having described the ceremonies of low-mass, we shall subjoin a brief
account of those customary at high-mass when celebrated in the papal
chapel: we shall thus avoid unnecessary repetitions in the course of
this work. The beginning of the mass is said by all persons within
the sanctuary: and the Pope recites it before the altar with the
celebrant. As His Holiness is the ecclesiastical superior of the
latter, and is habited in his sacred vestments, many benedictions are,
according to a general rubric, reserved to Him, which are otherwise
given by the person who sings mass. Thus He blesses not only the
incense, the water at the offertory, the subdeacon and deacon, the
preacher, when there is a sermon, and the people after the sermon
and at the end of mass, but also the Cardinals on several occasions,
and the celebrant himself before he offers up mass. "For without
contradiction (says St. Paul) that which is less is blessed by the
better". Hebr. VII, 7. He also, and not the celebrant, kisses the
book of the Gospel. The first cardinal priest present hands to Him the
incense, and also incenses him, kneeling down if the Pope be seated
at the time, and standing if the Pope stands[22], and therefore, he
is seated near the Pope during part of the Mass, that he may be ready
when his services are required.

Incense is used, as is customary at high masses, before the introit,
at the Gospel, after the offertory and during the elevation. Before
the introit the crucifix, the altar[23], the celebrant and the Pope
are successively incensed. Before the deacon sings the gospel he
incenses the book; and after it the Pope is once more incensed by
the first cardinal priest. After the offertory, besides the bread
and wine, the crucifix, the altar, the celebrant and the Pope,
the Cardinals and the first in rank among the prelates and other
personages are incensed by the deacon. At the elevation the blessed
Sacrament alone is incensed.[24]

When the Pope reads from the missal, this book is held by the first,
and a taper by the second, patriarch or assisting bishop[25]. The
_Kyrie eleison_, the _Gloria in excelsis_, _Credo_, _Sanctus_
and _Agnus Dei_ are said by all persons within the sanctuary: the
cardinals descend from their seats to say them, and form a circle in
the middle of the chapel; having received the Pope's blessing they
return to their places. After the _Sanctus_, the Pope goes before
the middle of the altar followed by the assistant bishops and others
of His train's and all kneel till the elevation is ended. After the
_Agnus Dei_, the first Card. priest goes up to the altar, kisses it,
and receives from the celebrant the kiss of peace: this he gives to
the Pope, from whom the two first Card. deacons receive it. The Card.
priest then returns to his place, and gives the kiss of peace to the
priest who assists the celebrant; from him the first of the other
cardinals and principal prelates receive it and communicate it to
their colleagues. The assistant priest then gives it to the master of
ceremonies, who has accompanied him, from whom the other colleges of
prelates receive it and in fine (if time permit) to the deacon, from
whom it passes to others who assist at the altar. When the pope gives
His blessing, the cross is held before Him by the last auditor of the
rota, and His vestment by the first protonary. Such are the ceremonies
generally observed at high mass in the papal chapel, except at masses
for the dead, when some of them, and in particular those of incensing
(except at the offertory and elevation) and of the kiss of peace, are
omitted.

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