Part Vb: The Massof the Basilicas

THE MASS:Space fora King

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Emperor

Constantine

Function Following Form

Pope comes mounted from the Lateran to the appointed church;

A stately procession: entire papal court, acolytes on foot, defensores on horse back, seven deacons, w/ regional sub- deacons;

Behind the Pope on horseback chief dignitaries of Apostolic Palace.

At the church, the Pope is met by those in charge of church;

Clergy have taken their place on benches, semicircle sanctuary; in the middle, cathedra for the Pope (vertex of apse); to right, six suburbicarian bishops; left, presbyters

Table altar, center of semicircle.

Nave, filled with large crowd-seven processions from seven regions of Rome

Popes goes to secretarium near the entrance; he is vested.

When all is ready, Pope signals with his maniple; clerics with tapers and incense, singers lined in double rows;

The Station Mass

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Beginning

The introit is intoned, the procession in on its way.

Signs of reverence for Pope: incense and seven torches of acolytes;

Two deacons assist him in walking;

Two acolytes approach Pope and show an open casket with a reserved particle of the Holy Eucharist; Pope adores.

Pope goes up before the altar, bows, signs himself on the forehead, exchanges the kiss of peace.

Pope signals the end of the introit, prostrates himself in prayer, rises, kisses the Gospel book and the altar.

An interval of silent prayer; choir sings the Kyrie eleison; Pope goes to his throne; stands; and signals the end of the Kyrie, intones the Gloria; greets the people with Pax vobis; sings the prayer, all answer Amen.

Those in the sanctuary sit down;Subdeacon goes to the ambo; reads the epistle; singer sings the gradual with the choir and the alleluia;

The deacon goes to the Pope; kisses his foot; Pope blesses him; he takes the Gospel book from the altar, kisses it; two subdeacons with a censer, two acolytes with torches, process to the ambo and reads the Gospel.

A papal subdeacon takes the book, allows everyone in the sanctuary to kiss it, gives it to an acolyte to carry back to the Lateran.

No sermon is considered.

Pope greets the people with Dominus vobiscum and intones Oremus (no prayer follows).

End of the beginning of the Mass.

Grand Roman Stational Worship Seventh Century (600s)

The Mass Proper

The table-altar is covered; an acolyte brings a chalice with a folded corporal; two deacons open the corporal and spread it over the entire top of the table-altar.

The offertory begins: the gifts of the people are offered. The Pope receives the bread- offerings from the nobility; an archdeacon accepts the wine offering; the clergy accept the offerings. Pope returns to his throne.

An archdeacon goes to the altar and arranges the breads to be consecrated; the chalice is placed on the altar and water added to the wine.

The Pope goes to the altar, kisses it, receives the gifts of assisting cleric; he lays his own offering (two small loaves from the Lateran) on the altar

The canon begins. The Pope, coming from his throne, stands behind the altar facing the people. Behind him stand the bishops and perhaps the priests. To the right and left of the Pope stand the deacons and behind them the acolytes. The subdeacons are on the opposite side of the altar facing the Pope.

In a loud voice the Pope begins the prayer; the subdeacons respond taking up the singing of the Sanctus.

The Pope alone continues the prayer. The words of consecration are said audibly. At the Nobis quoque, the subdeacons make ready for the ceremony for the breaking of the bread; the paten is readied.

The Pope elevates the Host. The Pope recites the final doxology; the archdeacon lifts the chalice. The Pater Noster is prayed.

The Pax Domini signals the mutual greeting with the kiss of peace.

The Pope initiates the breaking of the bread. He returns to his throne.

The archdeacon approaches the altar and hands the chalice to a subdeacon. Consecrated breads in small linen bags, held by the acolytes are taken to the bishops and presbyters; the paten is carried to the throne; the Pope communicates-a small particle is placed in the chalice.

Grand Roman Stational Worship Seventh Century (600s)

Grand Roman Stational Worship Seventh Century (600s)

Culminatio

n and Climax

The Pope receives the Precious Blood.

Then follows the Communion of the clergy and people. The Pope and the archdeacon begin the distribution; others carry on.

The Communion of the chalice begins with a number of large vessels used, filled with wine with a few drops of the consecrated Blood from the Pope’s chalice have been poured.

The schola sings a Communion psalm.

The Communion is over; the Pope goes to the altar and recites the post communion prayer.

Then a deacon sings the Ite missa est; all respond , Deo gratias.

The procession form for the return to the secretarium.

New practices include the commingling of the bread and wine beforeCommunion; the introduction of the Agnus Dei; the build-up of the fractiorite.

Developments during this Era:7th Century (600s) to 9th Century (800s)

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7th Century (600s) to 9th Century (800s)

First appearance of a Latin Christianity was in North Africa; in Rome, Greek was still the standard.

Eighth century Rome, churches had only one presbyter and one or otherextra cleric; the Mass was the Mass of a simple priest, not that of abishop; it was neither necessary nor possible to have a trained choir.

At the turn of the seventh century (600s) that there was a obligationto begin every Mass, Sundays and weekdays, with an introit and tojoin to every Communion a psalm with Gloria Patri and an antiphon.

The Roman Mass had a carrying of the censer--for the entrance of the Pope, the procession before the reading of the Gospel; the high Masshad a number of incensations.

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The reading of the Gospel was an important moment in the Mass: theincense (and the multiplication of incensations), the procession, and the place for reading it. The top step of the ambo was reserved for reading theGospel alone; the reading of the Epistle was dome on a lower step of theambo (hence the term a “gradual” from gradus, a step).

The multiplication of prayers in the Mass was noticeable in this period:a long series were prayed even before the Mass began, several at theOffertory, five beginning with the Suscipe sancta Trinitas, and the lastOrate fratres. The prayers for Communion, Domine Jesu Christe, Fili Deivivi; finally, the Placeat and a prayer while divesting.

7th Century (600s) to 9th Century (800s)

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Silent prayers led to an element of apologiae, a personal avowal of guiltand unworthiness on the part of the celebrant. Found as early as theninth century (800s) and they disappear by the eleventh century (1000s).The remnant today is the Confiteor.

In the eighth century (700s), Latin was the universal literary language andconsequently the only language for divine service. The Gallican liturgywas a Latin one.

Much of these prayers were silent praying; hence the orans postureof earlier worship, hands folded became the custom--a posture matchingthe usage of the northern countries.

This usage, a symbol of submissiveness, the resignation of one’s ownpower to a higher one, follows Teutonic culture, not religious culture. Itreflected the custom by which a vassal or liegeman vowed homage andfealty by placing his hands in those of his lord. [Jungman, S.S., p. 59]

7th Century (600s) to 9th Century (800s)

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Gallican LiturgyFourth – Eighth Centuries

Beginning

The Mass Proper

A psalmody accompanies the entrance of the clergy;Bishop greets the congregation; Sing the Holy, Holy, Holy in Greek and Latin;Kyrie eleison is sung and canticle Benedictus;A prayer concludes this section.

Service of Reading three lessons; Old Testament then Canticle of the Three Young Men; followed by a responsorial chant;The Holy, Holy, Holy before and after the Gospel;

Solemn procession, seven torchbearers;Gospel is read; then a homily; Concludes with prayers for the Faithful and prayers for Catechumens.

Solemn procession; clergy carry Offertory gifts with chanting;A kind of opening address (praefacio); on feast, etc.A prayer follows; names of those offering and to whom;Closes with a prayer;Kiss of peace; another prayer;

The Eucharistic prayer begins; Thanksgiving dialog with people; Petitions offered; Sanctus then Pater Noster;Post Sanctus transitions to the words of consecration;Prayers of Anamnesis and Epiclesis;The Breaking of the Bread to an antiphonal chant;Special prayer leads to Pater Noster;

Culminatio

n and Climax

Deacon invites people to receive a blessing; the blessing is given;

Communion follows with chanting of Psalm 33

Beginning in the Carolingian empire (800–888), the Mass-liturgy, so far as understanding its language was concerned, the discipline of the “secret” developed—the concealment of things holy from the Christian people (as well as from heathens).

There were vernacular languages used in Mass: Sts. Cyril and Methodiusprayed Mass in the Slavic language. German clerics called it “barbaric.”The thought was that in accordance with the inscription on the cross, Massshould only be prayed in Latin, Greek or Hebrew.

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From the secret of the holy, the concept of the Eucharist was changing:during the eighth century (700s) the separation between clergy and laity,between altar and people became more pronounced; the altar was moved back to the rear wall of the apse, transferring the bishop’s throneto the side of the altar; choir stalls were now set in two rows facing eachother creating a real wall separating the sanctuary from the nave.

7th Century (600s) to 9th Century (800s)

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In the middle of the ninth century (c. 850) the function of the priest wasmore sharply brought into focus. It was the priests and their action thateffected the Eucharistic Presence. The Mass becomes all the more themystery of God’s coming to man. This mystery is to be contemplatedfrom afar. Receiving Communion is no longer the rule; the Eucharisthad not been our daily bread for a long time.

Connected close with such extinguishing of the Sacrament, a changetook place about this time in the type of bread used--the change tounleavened bread. Increased reverence helped to introduce the purewhite wafers--no more crumbs.

7th Century (600s) to 9th Century (800s)

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The offertory procession by slow degrees becomes an offering of money;there is also a diminishing of the importance of the breaking of the bread--is taken care of beforehand--unleavened bread meant not drying too-quickly, and the particles intended for Communion were already the desired shape and size-not the rule until the eleventh century (1000s).

The paten was transformed to a tiny plate fitting over the chalice and used for the priest’s host alone.

Particles of the Precious Body are no longer handed to the faithful but laid at once on the tongue.

7th Century (600s) to 9th Century (800s)

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The next step--took a long time--but followed from what has gonebefore, the faithful receive kneeling. That forced the introduction ofthe low communion rail.

7th Century (600s) to 9th Century (800s)

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From the years 750-1100 there was an endeavor to bring about anreligious renewal in the whole population. Organized participation of thefaithful began: join in singing the Kyrie and the Sanctus, and Gloria Patri;respond to the greeting and he prayers of the priest; take part in the offertory procession, and in the kiss of peace.

Sometime before the year 1000, psalm prayers began appearing inthe Mass; Psalm 50 before vesting; independent group of prayers composed of Psalms 83, 84, 85; Psalm 42 appears for the first time (Introibo ad altare Dei); a psalm for mixing water with the wine; incensing, etc.

7th Century (600s) to 9th Century (800s)

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Developments during this Era:11th Century (1000s) to 12th Century (1100s)

The Roman liturgy began to return to Italy and to Rome in the middle of the 10th century (c. 950). The basic model for the Pontificale Romanum was completed as a movement toward standardizing the Mass.

The priest alone is active; the faithful, viewing what he is performingare like spectators looking at a mystery-filled drama of Our Lord’s Way of the Cross.

The allegorical method applied to the Mass reigned supreme throughso many centuries has left its traces on the Mass-liturgy which hascome down to us.

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At the turn of the 1100s, the practice of elevating the Host and chalicetogether after the consecration came into being. At this time the chalice did not have a separate elevation.

11th Century (1000s) to 12th Century (1100s)

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From unstandardized ritual,to abuses,

to standardization:

The Reformation, the Council of Trent,and the Mass of St. Pius V

The Tridentine Mass

End ofThe Mass of the Basilicas, Part Vb

Go toThe Mass of the Council of Trent, Part VIa