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

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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.]

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