Transcript Part Va Slides - Catholic Biblical Apologetics

THE MASS:
Space for
a King
Part Va:
Function Following Form
The Mass
of the Basilicas
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The Mass of the Basilicas
Date:
Place:
From the Edit of Milan, 313 AD
Beginning in Rome and spreading to the Christian
Mediterranean
Time:
From 300s to 1500s
Attending:
Baptized Catholics
Preparation: A single altar in a room fit for a King
Environment: A grandiose setting; a meeting with royalty
BASILICA, a palace, a large hall. (Latin from the Greek.) Latin basilica,
royal; feminine of basilicus, royal. Greek. βασιλικός, basilikos, royal.
Greek. βασιλεύς, basileus, a king.
In Rome, applied specifically to the seven principal churches founded by
Constantine.
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Basilica: a large public gathering place for large groups of Christians after
the Edict of Milan.
Made up of the following areas:
Apse, the sanctuary area where the altar was located;
Transept, a section that crosses the main section ;
Nave, the central open area leading from the front door to the apse;
Aisle, placed on the sides leading toward the front;
Narthex, open area just before entering nave, an outer porch;
Atrium, from the Roman house, it is a foyer or receiving area near the
entrance.
The MAN: Emperor, Builder
Emperor Constantine
(c.274 – 337)
His Edict of Milan in 313 recognized
Christianity; he set out building great
churches through Rome fit for a king.
and named with the title of king (basileus).
Constantine and His Mother, St Helena
Secular Buildings
The Basilica of Maxentius or the Basilica of Constantine (begun by
Maxentius in 306, but finished by Constantine after 313; hence, the two
names) was the last non-Christian basilica built on the Roman forum. It
was built for commercial and administrative purposes. Parts of the Velia
ridge between the Esquiline and the Palatine hills had to be leveled for the
basilica.
Constantine’s Throne Room, Tier, Germany
The so-called Basilica, Constantine's throne room, is the largest surviving
single-room structure from Roman times, built in 310.The Romans wanted
the architecture to express the magnificence and might of the emperor.
The Arch of Constantine, Rome
First Basilica of St. Peter, 333-390
QVOD DVCE TE MVNDVS SVRREXIT IN ASTRA TRIVMPHANS HANC
CONSTANTINVS VICTOR TIBI CONDIDIT AVLAM
“Because the world under Your conduct has risen triumphant to the
very heavens, Constantine the conqueror has built this temple in
Your honor.”
Rome -- St. Sebastian; ca. 312-313 (?)
Rome –Holy Cross in Jerusalem
Rome – St. Lawrence outside the walls.
Rome – St. Paul’s Outside the Walls
St. Mary Major
Lateran Basilica (St. John Lateran).
Started ca. 313.
Rome -- St. Peter's; begun ca. 320 (?).
On the Vatican Hill.
The Other Christian Basilicas St John Lateran
St. Paul’s
outside the Walls
St John Lateran
St. Mary Major
St. Lawrence
outside the Walls
Sts Marcellinus
and Peter
St. Sabina
In the Holy Land
The Basilica of Bethlehem, c. 333
Developments during this Era
Mid 4th Century (350s) to 5th Century (400)
Processions
Courtly ritualized movement in the sanctuary
Metered chant
Sung litanies
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Mid 4th Century (350s) to 5th Century (400s)
Incense
Bells
Kissing sacred objects
Genuflections
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Mid 4th Century (350s) to 5th Century (400s)
Use of candles
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Mid 4th Century (350s) to 5th Century (400s)
Clothes worthy of a Roman senator
Simple plates and cups become elaborate chalices and patens
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Mid 4th Century (350s) to 5th Century (400s)
Communion by the faithful was in the hand, following
the Last Supper and the custom of house churches.
St. Cyril of Jerusalem (313-386) counsels the faithful to “make a throne of your hands in which to
receive the King [in Holy Communion]. Great care must be taken for any fragments which might
remain in one's hands, since just as one wouldn’t let gold dust fall to the ground so one should take
even greater care when it is a question of the Body of the Lord.”
St. John Damascus (c. 730)
“The bread and the wine are not merely figures of the body and blood of Christ (God forbid!) but
the deified body of the Lord itself: for the Lord has said, "This is My body," not, this is a figure of
My body: and "My blood," not, a figure of My blood. And on a previous occasion He had said to
the Jews, Except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you.
For My flesh is meat indeed and My blood is drink indeed. And again, He that eateth Me, shall
live. Wherefore with all fear and a pure conscience and certain faith let us draw near and it will
assuredly be to us as we believe, doubting nothing. Let us pay homage to it in all purity both of
soul and body: for it is twofold. Let us draw near to it with an ardent desire, and with our hands
held in the form of the cross let us receive the body of the Crucified One: and let us apply
our eyes and lips and brows and partake of the divine coal, in order that the fire of the
longing, that is in us, with the additional heat derived from the coal may utterly consume our sins
and illumine our hearts, and that we may be inflamed and deified by the participation in the
divine fire. Isaiah saw the coal. But coal is not plain wood but wood united with fire: in like
manner also the bread of the communion is not plain bread but bread united with divinity. But a
body which is united with divinity is not one nature, but has one nature belonging to the body
and another belonging to the divinity that is united to it, so that the compound is not one nature
but two.” (De Fide Orthodoxa Book IV, ch. XIII)
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Mid 4th Century (350s) to 5th Century (400s)
Rise of extraordinary bishops--Church Fathers--Augustine, Chrysostom, etc.
Decline in active participation, removal of the assembly by screens of stone
hid choir; the Mass remained in Latin, side altar Masses, priest faced the wall,
prayed in Latin;
People ceased going to Communion because the Eucharist was presented
as being beyond people’s holiness; Church mandated “Easter duty”.
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Mid 4th Century (350s) to 5th Century (400s)
Estrangement prompted people to ask the priest to hold up the Host for
their viewing and adoration; “Hold it higher, sir priest”; priests were
stipended to hold the Host longer; people went from church to church
to “see” Jesus.
From a prolonged elevation of the Host, adoration of the Blessed Sacrament
became popular.
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Developments during this Era:
5th Century (400s) to 6th Century (500s)
The beginnings of the Latin mass in Rome are wrapped in almost total
darkness. [Jungman, S.J., p. 37]
The only difference between the Latin Mass as we know it and the Greek
Mass of Hippolytus are one or two prayers by the celebrant in the fore-Mass,
a prayer over the gifts, an ever-changing text for the Praefatio before the
Sanctus, and a prayer after Communion.
There was a stability in the canon, the unchanging text of the prayer from
the Te igitur to the concluding doxology, and the continuation of text
from the Pater noster to the dismissal.
Benedict XIV (1744 - 1758 ) wrote: "Canon is the same word as rule, the Church uses
this name to mean that the Canon of the Mass is the firm rule according to which the
Sacrifice of the New Testament is to be celebrated." (De SS. Missæ Sacr., Lib. II, xii)
The Mass of Rome developed in Rome itself. Between the 200s and
500s, the first thing was to translate the liturgy from Greek into Latin.
The core of the Roman canon existed by the end of the 300s (fourth
century).
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5th Century (400s) to 6th Century (500s)
The beginning of the Latin Mass in Rome (and the West generally)
is not until the sixth century (500s). [Jungmann, S.J., p. 33]
The core of the Mass canon, from Quam oblationem on, including
the sacrificial prayer after the consecration, was already in existence by
the end of the fourth century (300s). The only new elements that this
canon exhibits is the prayer that the gifts will be graciously accepted, and
the explicit prayer for a change in these gifts. [Jungmann, S.J., p.40]
By the early 400s the canon included: Te igitur, Memento Domine and
the Quam Oblationem. Not found: Communicantes, Hanc igitur, Memento
etiam and Nobis quoque. Pope Gelasius I (492-496) finished a canon.
No fixed canon; but a living custom .. a tradition.
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5th Century (400s) to 6th Century (500s)
There were various other liturgies during this period: the Roman-African
and the Gallic (the Gallic subdivided into Gallican, Celtic, Old Spanish or
Mozarabic, and the Milanese or Ambrosian). This liturgy did not last long.
Someone, to preserve such traditions, in the 300s, worked out the basic
text of the Roman canon; in the same era, other portions of the Roman
Mass were altered and amplified; regular tripling (even quadrupling) the
priests’ prayers--one (or two) at the beginning, one over the sacrificial
offerings, and one after the communion. [Jungmann, S.J., p. 43]
Documents of the 500s still show the Mass beginning with the readings
followed by the general prayer (prayers of the Faithful?) for the Church.
General prayer for the Church was part of the Roman rite under Pope
Felix I (483-492). Pope Gelasius I (492-496) removed the general prayer
for the Church and had substituted the Kyrie litany.
The framework of the Roman Mass must have been essentially determined
by the turn of the fifth century (450s) especially for the prayers said by
the priest.
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5th Century (400s) to 6th Century (500s)
The “Mass”
The word missa, (meaning missa = missio = dimissio) a dismissal, from
ite missa est, emerges around the end of the fourth century, the late 300s.
The divine service referred to as a unit, a missa, “a mass,” appeared
about 400.
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5th Century (400s) to 6th Century (500s)
Books of the old Roman liturgy were collected; there appeared the
liber sacramentorum or sacramentarium) for the Pope or celebrating
bishop; the apostolus for the reader of the epistle; and the evangelium for
the deacon reader of the gospel; texts for groups of singers (schola
cantorum) and the cantatorium for the individual chanter/singer; a book of
directions. the ordines—rubric books for clerics
Three sacramentaries or versions of the ritual and content for the Eucharist
exist:
the Leonine Sacramentary (600s--finished about 540),
the Gelasian Sacramentary early 700s--a Roman Mass book in
all essentials; and
the Sacramentarium Gregorian (no earlier that the 800s).
Pope St. Gregory actually produced this Mass book--prayer texts still in use
today and the prefaces of Easter and Ascension!
There appeared a book, a papal feast-day and stational missal.
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Developments during this Era:
7th Century (600s) to 9th Century (800s)
Gregory the Great (590-604) modified the Kyrie, the Pater Noster, the
preface and Hanc igitur. To him is accredited singing, especially old simple
chants between the readings, processional chants at the beginning, at the
offertory and Communion.
At Rome, simple services were held Sundays and feast days, and a
community service conducted by the Pope (in the day’s statio).
Station churches are the churches that are appointed for special
morning and evening services during Lent, Easter and some other
important days. The tradition started in order to strengthen the
sense of community within the Church in Rome, as this system
meant that the Pope would visit each part of the city and celebrate
Eucharist with the congregation.
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End of
The Mass of the Basilicas, Part Va
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The Mass of the Basilicas, Part Vb