Transcript Slide 1

THE MASS:
Space for
a King
Part Vb:
Function Following Form
The Mass
of the Basilicas
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The Station Mass
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 subdeacons;
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;
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Grand Roman Stational Worship
Seventh Century (600s)
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.
A papal subdeacon takes the
An interval of silent prayer; choir sings
book, allows everyone in the
the Kyrie eleison; Pope goes to his
sanctuary to kiss it, gives it
throne; stands; and signals the end of
the Kyrie, intones the Gloria; greets the to an acolyte to carry back to
people with Pax vobis; sings the prayer, the Lateran.
all answer Amen.
No sermon is considered.
Those in the sanctuary sit down;
Subdeacon goes to the ambo; reads the Pope greets the people with
Dominus vobiscum and
epistle; singer sings the gradual with
intones Oremus (no prayer
the choir and the alleluia;
follows).
The deacon goes to the Pope; kisses his
End of the beginning of the
foot; Pope blesses him; he takes the
Mass.
Gospel book from the altar, kisses it;
two subdeacons with a censer, two
acolytes with torches, process to the
ambo and reads the Gospel.
Grand Roman Stational Worship
Seventh Century (600s)
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 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 offertory begins: the gifts of the people
the Pope stand the deacons and
are offered. The Pope receives the breadbehind them the acolytes. The
offerings from the nobility; an archdeacon
subdeacons are on the opposite
accepts the wine offering; the clergy accept side of the altar facing the Pope.
the offerings. Pope returns to his throne.
In a loud voice the Pope begins the
An archdeacon goes to the altar and arranges prayer; the subdeacons respond
the breads to be consecrated; the chalice
taking up the singing of the Sanctus.
is placed on the altar and water added to the
wine.
The Pope alone continues the prayer.
The words of consecration are said
The Pope goes to the altar, kisses it, receives audibly. At the Nobis quoque, the
the gifts of assisting cleric; he lays his own
subdeacons make ready for the
offering (two small loaves from the Lateran) ceremony for the breaking of the
on the altar
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)
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.
Developments during this Era:
7th Century (600s) to 9th Century (800s)
New practices include the commingling of the bread and wine before
Communion; the introduction of the Agnus Dei; the build-up of the fractio
rite.
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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.
At the turn of the seventh century (600s) that there was a obligation
to begin every Mass, Sundays and weekdays, with an introit and to
join to every Communion a psalm with Gloria Patri and an antiphon.
Eighth century Rome, churches had only one presbyter and one or other
extra cleric; the Mass was the Mass of a simple priest, not that of a
bishop; it was neither necessary nor possible to have a trained choir.
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 Mass
had a number of incensations.
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7th Century (600s) to 9th Century (800s)
The reading of the Gospel was an important moment in the Mass: the
incense (and the multiplication of incensations), the procession, and the
place for reading it. The top step of the ambo was reserved for reading the
Gospel alone; the reading of the Epistle was dome on a lower step of the
ambo (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 the
Offertory, five beginning with the Suscipe sancta Trinitas, and the last
Orate fratres. The prayers for Communion, Domine Jesu Christe, Fili Dei
vivi; finally, the Placeat and a prayer while divesting.
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7th Century (600s) to 9th Century (800s)
Much of these prayers were silent praying; hence the orans posture
of earlier worship, hands folded became the custom--a posture matching
the usage of the northern countries.
This usage, a symbol of submissiveness, the resignation of one’s own
power to a higher one, follows Teutonic culture, not religious culture. It
reflected the custom by which a vassal or liegeman vowed homage and
fealty by placing his hands in those of his lord. [Jungman, S.S., p. 59]
Silent prayers led to an element of apologiae, a personal avowal of guilt
and unworthiness on the part of the celebrant. Found as early as the
ninth 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 and
consequently the only language for divine service. The Gallican liturgy
was a Latin one.
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Gallican Liturgy
Fourth – Eighth Centuries
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;
Deacon invites people to
receive a blessing; the
blessing is given;
Communion follows
with chanting of Psalm 33
There were vernacular languages used in Mass: Sts. Cyril and Methodius
prayed Mass in the Slavic language. German clerics called it “barbaric.”
The thought was that in accordance with the inscription on the cross, Mass
should only be prayed in Latin, Greek or Hebrew.
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).
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7th Century (600s) to 9th Century (800s)
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 throne
to the side of the altar; choir stalls were now set in two rows facing each
other creating a real wall separating the sanctuary from the nave.
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7th Century (600s) to 9th Century (800s)
In the middle of the ninth century (c. 850) the function of the priest was
more sharply brought into focus. It was the priests and their action that
effected the Eucharistic Presence. The Mass becomes all the more the
mystery of God’s coming to man. This mystery is to be contemplated
from afar. Receiving Communion is no longer the rule; the Eucharist
had not been our daily bread for a long time.
Connected close with such extinguishing of the Sacrament, a change
took place about this time in the type of bread used--the change to
unleavened bread. Increased reverence helped to introduce the pure
white wafers--no more crumbs.
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7th Century (600s) to 9th Century (800s)
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.
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7th Century (600s) to 9th Century (800s)
The next step--took a long time--but followed from what has gone
before, the faithful receive kneeling. That forced the introduction of
the low communion rail.
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7th Century (600s) to 9th Century (800s)
From the years 750-1100 there was an endeavor to bring about an
religious renewal in the whole population. Organized participation of the
faithful 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 in
the 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.
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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 performing
are 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 through
so many centuries has left its traces on the Mass-liturgy which has
come down to us.
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11th Century (1000s) to 12th Century (1100s)
At the turn of the 1100s, the practice of elevating the Host and chalice
together after the consecration came into being. At this time the
chalice did not have a separate elevation.
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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 of
The Mass of the Basilicas, Part Vb
Go to
The Mass of the Council of Trent, Part VIa