The Ceremonies of the Holy-Week at Rome Part 10

[Footnote 126: Gavant and others, following Walafridus Strabo and the abbot Berno, think that the Offertory and _Agnus Dei_ are not said, in order to signify the silence of the holy women returning from the sepulchre (Mark XVI, 8). Others attribute some of these omissions to the circ.u.mstance, that there is no communion; on this day, and therefore neither offertory or postcommunion; anciently however communion was given on this occasion, as is evident from the Gelasian sacramentary (See Bened. XIV, De Festis c. VIII). The kiss of peace, as Grancolas observes, is not given, because formerly at the dawn of easter-sunday, soon after the ma.s.s of easter-eve, the faithful used to a.s.semble in the church "and kissing one another with mutual charity to say, _Surrexit Dominus_ "; (the Lord is risen) Ordo Rom. ab Hittorpio ed. p. 55. Merati says, that the _Agnus Dei_ is omitted because it is of recent origin, having been first introduced into the liturgy by Pope Sergius A.D. 688 (lib. Pont.), whereas the Ma.s.s of the day is of greater antiquity.]

[Footnote 127: Cancellieri says that the music of this _Magnificat_ was composed by Luca Marenzio. Among the compositions prior to Palestrina, and still sung in the papal chapel, Baini reckons the Magnificats of Carpentra.s.so and Morales, as well as the _Te Deum_ and _Lumen ad revelutionem gentium_ of Costanzo Festa.]

[Footnote 128: This basilic, which is the cathedral of the bishop of Rome, was first erected by Constantine, whose statue taken from his baths adorns the portico. It was in great part destroyed by fire in 1308; but it was restored by the munificence of the Popes and the piety of the faithful, emulated in these days, in which we deplore the burning of S. Paul's. In the gothic tabernacle over the high altar are preserved the heads of SS. Peter and Paul. The mosaics of the tribune were made by order of Nicholas IV (A.D. 1278-1292).]

[Footnote 129: This baptistery, as well as the basilica, is attributed to the time of Constantine; it was reduced to its present state by Urban VIII; On an ancient and interesting Christian sarcophagus taken from the Vatican cemetery is represented a basilica with its apsis, and near it a circular building evidently meant for the baptistery: this is covered with a cupola surmounted by the monogram of Christ; and over the gate are curtains drawn up on each side, See Raoul-Rochette-Tableau des Catacombs, p. 332. The font is an ancient urn of basalt the paintings above it, between the second order of columns, representing, the life of S. John Baptist, are by Carlo Maratta.]

[Footnote 130: In a missal of Pavia it is called a figure of the column which preceded the Israelites going out of Egypt.]

[Footnote 131: The stag was a favourite subject of the early Christian artists, who often represented it in their paintings, and afterwards on their mosaics. The text above quoted explains its signification.]

[Footnote 132: "In most of the old rituals we find that the font was hallowed with various ceremonies besides prayer. It was customary to make the sign of the cross, as we learn from the testimony of Chrysostom, Augustine, and Pseudo-Dionysius". Palmer vol. 2, p. 195.

Martene observes that the rite of pouring chrism into the water is mentioned in all the ancient Gallican, Ambrosian, and Mozarabic liturgies. The blessing of baptismal water is reckoned by S. Basil, in the 4th century, among apostolical traditions. (De Spiritu. S. c.

27).]

[Footnote 133: "Some form of admission to the cla.s.s of catechumens was used in all churches at an early period, and it seems most commonly to have consisted of imposition of hands with prayers for the person.

To this in many places were added various rites, such as, signing the forehead of the candidate with the cross, the consecration and giving of salt, which was ent.i.tled the sacrament of catechumens, repeated exorcisms, or prayers and adjurations to cast out the power of Satan, anointing with oil, and other mystical and figurative rites. In the course of many ages, when the Christian church had overspread the face of the world, and infidelity had become in most places extinct, the form of admission to the cla.s.s of catechumens was from a veneration for old customs in many places conjoined to the office of baptism, and administered at the same time with it to the candidates for that sacrament whether they were infants or not". Palmer, vol. 2, c. 5, sect. 1.]

[Footnote 134: "It has been customary in the Christian church from the most remote period, for the candidates for baptism to renounce the devil and all his works, before they were admitted to that sacrament.

This renunciation was always followed by a profession of faith in Christ, as it is now in the English liturgy. The last interrogation and answer "Vis baptizari, Volo" have long been used in the west.

(Martene de Antiq. Eccl. rit. tom. I, p. 180, 192). According to the ancient custom of the Roman church, represented in the Sacramentary of Gregory, the profession of faith occurs between the hallowing of the water and the administration of the sacrament. This custom has long been used in the Roman church; since the Sacramentary of Gelasius (A.D. 494) appointed the confession of faith to be made immediately before baptism, _though the renunciations were made some hours before_. In primitive times the sign of the cross was not only made on the forehead of the elect at the time of baptism, but was used very often in other ways: this act is probably not more recent than the apostolical age; and this sign was made in some part of almost every Christian office. The administration of baptism was succeeded by various rites in the primitive church; among other the newly-baptised were clothed in white garments. Formerly also confirmation followed immediately after baptism". I have extracted the preceding pa.s.sages from different sections of Palmer's 5th chapter, vol. 2: coming from a clergyman of the church of England, they are important admissions, and they dispense with the necessity of my proving the antiquity of these various baptismal riles. The reader may see proofs of them collected in Palmer (loc. cit.) Martene T. 1: cap. 2, etc.]

[Footnote 135: Palmer says, that in confirmation, to the rites of prayer and imposition, of hands was added "that of anointing with an unguent or chrism, made of oil and balsam, and hallowed by the prayers of the bishop.--We learn from the writings of Tertullian and Origen, that it was already customary both in the east and the west at the end of the 2nd or beginning of the 3rd century. This chrism was intended to signify the grace of the Holy Spirit then conferred". Palmer, Or. Lit. vol. 2, p. 199. If this unction had not been of apostolic origin, it would not have been customary in all churches at so early a period.]

[Footnote 136: At S. John Lateran's, when the _Agnus Dei_ is said, the ancient custom is preserved, which was originally established by Pope Sergius, of saying _Miserere n.o.bis_ three times, and not _Dona n.o.bis pacem_, which words were introduced into the liturgy, (according to Innocent III, De Myst Missae) about the 10th century, in time of schism.]

[Footnote 137: Orders are generally conferred on the sat.u.r.day of each ember-week, besides the sat.u.r.day before pa.s.sion and easter sundays.

A minute detail of the numerous ceremonies of ordination can not be expected in a work on the ceremonies of holy-week. The reader may find them all enumerated in the Pontifical, and on their antiquity he may consult Morinus, De Ordinationibus; Martene, De Ant. Eccl. Rit. t.

2. etc. On the service of holy sat.u.r.day see the MS. Pontifical of the Apamean church and various Ordines ap. Martene, lib. IV, c. 24.

Formerly after the ma.s.s there was general communion; and at Rome no Vespers were said (Alcuin), and 7 altars were consecrated.]

[Footnote 138: In the afternoon the parish-priests bless with prayers and holy water the houses and paschal food of their paris.h.i.+oners.

In the Ordo Roma.n.u.s, besides the blessing of milk and honey, there is a formula of benediction of a lamb and other food. Durandus also (lib. 6 Ration.) mentions the blessing of the lamb, a custom which is preserved at Rome till the present time. The shops of the _pizzicaroli_ are illuminated and gaily decorated, probably because _they_ have peculiar reasons to rejoice at the conclusion of the _austerities_ of lent.]

[Footnote 139: For the ceremonies of Easter-sunday see The Pontifical Ma.s.s sung at S. Peter's on Easter-sunday etc. By C.M. Baggs. D.D. Rome 1840.]

APPENDIX

PECULIAR CEREMONIES OF HOLY-WEEK AT JERUSALEM

Having spoken of the blessing of the paschal candle at Rome, we may for a few moments turn our thoughts towards a city still more ancient, and trodden by holier and more exalted beings than even the apostles and martyrs of the eternal city. The justly-celebrated traveller John Thevenot in his Voyage du Levant describes the ceremonies of holyweek performed at Jerusalem; the distribution of palms, the was.h.i.+ng of the feet on Maunday-Thursday at the door of the holy Sepulchre; and the procession to the holy places or stations performed by the Catholic Christians. Concerning this the eloquent Pere Abbe de Geramb, in his interesting Pelerinage at Jerusalem in 1832, informs us that "by means of a figure in relief of the natural size, whose head, arms, and feet are flexible, the religious represent the crucifixion, the descent from the cross, and the burial of Jesus Christ, in such manner as to render all the princ.i.p.al circ.u.mstances apparent to the senses and striking".

Both these distinguished writers of different periods agree in testifying, that all the devotions of the Catholics were and are still conducted with so much order that they are admired both by Christians and Turks, whereas those of the schismatical Christians took place with much confusion, and with such a noise, that the Janissaries, who had to preserve order, were obliged to strike the persons engaged in them as well as the spectators. This statement is confirmed by the account, which they and other travellers give, of the _holy fire_ of the Greeks and other schismatics. Benedict XIV observes that no mention is made of the supposed miracle of the holy fire by early Christian writers who lived at Jerusalem; as Eusebius, S. Jerome, S.

Epiphanius, or S. Cyril bishop of Jerusalem. It is however spoken of by Bernard a Frank monk of the ninth century, and in a Pontifical of the church of Poictiers of about the tenth century: by Hugo Flaviniacensis in Chronico Virdunensi, in the discourse of Urban II in the council of Claremont, and in other doc.u.ments of the middle ages mentioned by Martene (lib. IV, c. XXIV). Lupi (tom. 4, Conc. gen.

etc.) thinks it probable, that the custom of burning lights and the paschal candle on this day was inst.i.tuted, in order to return thanks to G.o.d for a miracle (which _may_ of old have happened at Jerusalem) and to announce it to all nations.

I shall now extract a brief account of the scene of confusion enacted in modern times at Jerusalem on such occasions from Thevenot, in whose work is a print representing it. "After our Catholic office was ended"

says he, "we prepared to enjoy the sight of the holy fire of the Greeks, Armenians and Copts, whose priests make their people believe, that on holy Sat.u.r.day fire descends from heaven into the holy Sepulchre, and on that account make each of their pilgrims, who are very numerous, pay some money. This solemnity appears rather a comedy or a farce than a church-ceremony, and is very unbecoming in a place so sacred as the holy Sepulchre. After we had finished our service, which was about eight in the morning, they, extinguished all their lamps and those of the holy Sepulchre, and then they commenced their folly, running round the holy Sepulchre, like mad people, crying, howling, _et faisans un bruit de diables_; it was charming to see them running one after another, kicking and striking one another with cords; many of them together held men in their arms, and going round the holy Sepulchre, let them fall, and then raised horrible shouts of laughter, while they who had fallen ran after the others to avenge themselves: it seemed that both old and young were downright mad. From time to time they raised their eyes, and stretched their hands, full of taper, to heaven, crying all together _eleison_, as if they were wearied at the delay of the holy fire. This scene continued till towards three in the evening, when two Greek archbishops and two bishops habited as patriarchs, for the patriarch was not then at Jerusalem, left their choir with all their clergy, and began the procession round the holy Sepulchre: they were joined by the Armenians, four of whom wore mitres: then came a Coptic bishop, with all his clergy and people. After they had walked three times round the holy Sepulchre, a Greek priest came out of the chapel of the Angel, which is close to that of the holy Sepulchre, and gave notice to him who represented the Patriarch, that the holy fire had descended from heaven: the latter then entered into the holy Sepulchre, followed by the representatives of the Armenian patriarch and of the Coptic bishop. After they had remained there a short time, we saw the Greek archbishop in an amusing posture, bending down his head, and bearing in each hand a quant.i.ty of lighted tapers. No sooner had he appeared, than all rushed one upon another to light their tapers from those of the archbishop; as that is considered the best fire, which is first lighted. The Janissaries however, who were stationed near the door of the chapel of the Angel, did not stand with their arms folded, but made the calpacs and turbans of the Greeks fly from one end of the church to the other, striking around on all sides with their sticks, to make way for the poor archbishop, who also as we may suppose did all in his power to save himself. He then mounted in haste a stone-altar opposite the entrance of the holy Sepulchre, where he was immediately surrounded by the people: those also who had lighted their tapers endeavouring to save themselves were overwhelmed by the others: the confusion was horrible, and blows were not unfrequent. After the Greek archbishop has come out, the Armenian appears, and saves himself from the crowd in the church of the Armenians, and the Copt in that of the Copts. Every one was in such a hurry to get some of the holy fire, that in a moment more than 2000 bundles of candles flamed in the church: and the people, crying out like persons possessed began greater follies than before. A man carrying a drum on his back began to run with all his might round the holy Sepulchre, and another running in the same manner struck it with two sticks; and when he was tired, another immediately took his place. "_Il semble qu'

on soit dans un enfer, et que ce soient tout autant de diables dechaines_."--But enough of this unedifying scene, of which the Abbe Geramb gives a similar account. If we contrast with it the majestic and edifying ceremonies of the Roman church, we shall feel grateful to G.o.d for having preserved us from such disorders. I shall merely add from Thevenot, that the Christians are called to office at the holy Sepulchre by boards struck with iron, as we are for two days in holy-week: but drums and other instruments are also played there, which make, he (adds), "une musique enragee".

The distinguished missionary and pilgrim D. Casto Gonzalez recounts other disorders of the Greeks during Holy Week, and profanations of the most holy sanctuaries of Palestine. In the year 1833 he exposed, but not without great risk, the fraud of the "holy fire". On the holy-Sat.u.r.day of the Greeks the officiating Bishop accompanied by an Armenian and a Coptic Bishop and their respective clergy had already walked thrice round the holy Sepulchre, when the missionary ignited a match with phosphorus, and holding it up exclaimed "Look, the heavenly fire has fallen into my hands": he then extinguished it and lighted it again several times to the great astonishment of the a.s.sembled mult.i.tude. He was protected by the Turks from the dangers which surrounded him. So manifest was the fraud of the pretended "holy fire"

that even the schismatical Armenian patriarch issued a circular letter forbidding his spiritual subjects to be present at the disgraceful exhibition.

The Pere Abbe de Geramb gives a glowing account of the Catholic service and ma.s.s on holy sat.u.r.day; and we most warmly recommend to our readers the perusal of the 34th _Lettre_ of his _Pelerinage_, in which he describes all the ceremonies of holy week at Jerusalem, where they are invested with the peculiar charm arising from spots so sacred, where Christ suffered, and died, and rose again. Though in other respects the Roman ceremonies are of a more exalted nature, yet here must we be contented to transport ourselves in imagination to those beloved sanctuaries, and to see the _representation_ of the holy Sepulchre at S. Maria Egiziaca. We shall conclude with the words of the distinguished writer: "Jamais douleur n'affecta plus vivement mon ame, que celle qui s'en empara au moment ou je m'arrachai pour jamais de l'eglise du saint Sepulcre. Taut que je vivrai elle sera aussi presente a mon esprit que profondement gravee dans mon coeur; toujours souvenir me fera tressaillir, parce que toujours, et plus qu' aucun autre souvenir, il me rappellera Jesus, crucifie pour mon salut, pour la salut du genre humain, a l'amour duquel nous devons repondre par le plus vif, le plus tendre, le plus absolu de tous les amours; ce Jesus auquel je dois l'ineffable bonheur de comprendre, de sentir cette grande verite, que je voudrais faire comprendre et sentir a l'univers entier, que lui seul est tout, que tout ce qui n'est pas lui, n'est rien, n'est que neant". Pelerinage a Jerusalem, Lett. 36.