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

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[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.]

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