Catholic worship: a manual of popular instruction on the ceremonies and devotions of the church

Front matter

HOLIC WORSHIP.

^ I INK

I V

Part I

permanent girottcjcmcrtis of t\t Cbunlj.

I. Interior of a Catholic Church .... 1

II. The Most Holy Sacrament 2

III. The Furniture of the Altars and Sanctuary . 4 iv. Religious Objects in the interior of .a Catholic

Church 6

V. Other Objects of Devotion in a Catholic Church 6

Part II

I. Arrangement of the Sanctuary for High Mass . 7

II. Preparations for High Mass 8

in. The Procession to High Mass .... 9

IV. The Asperges 9

V. The High Mass 11

VI. Pontifical High Mass 1G

vii. High Mass in the presence of the Diocesan Bishop 1 7 viii. High Mass, with Exposition of the Blessed Sacrament IS

IX. Procession of the Blessed Sacrament . . .19

X. High Mass of Requiem 19

XI. Solemn Vespers . 20

XII. Complin 22

xiii. Benediction of the Most Holy Sacrament . . 23

PART III. OiHcts proper to tertaut j^osoits

I. Feast of the Purification of the Blessed Virgin

Mary ,25

II. Ash- Wednesday 25 fill CONTEXTS, in. Passion-tide

PAGE . 26

IV. Palm Sunday

V. The Tenebras Office ....

. 26 . 28

• VI. Holy Thursday :

The High Mass ....

. 29

The Washing of the Feet

vil. Good Friday

VIII. Holy Saturday

IX. Paschal- tide

. 39

. 44 . 49

PAKT IV.

I. Indulgences .

II. The Stations of the Cross

III. The Angelus

IV. The Rosary .

V. The Month of Mary .

vi. Other Popular Devotions

50 52 54

Appendix

I. Baptism of Infants II. Baptism of Adults

III. Public Reception of a Convert .

IV. Confirmation .....

V. Matrimony

VI. Obsequies and Interment

VII. The Interment of Children .

VIII. Ordination :

The 'four Minor Orders The*, holy Order of Subdeacon The Order of Deacon .

The Ordination of Priests .

IX. Consecration of a Bishop x. Conclusion

A Glossary of Ecclesiastical Tebms used in Work the

71 72 73 74 76 80

CATHOLIC WORSHIP.

I. Interior Of A Catholic Church

At the entrance of every Catholic church, chapel, and oratory, there is placed, either in the wall or against ifc, a vessel of Holy Water/'' from which Catholics entering the church are accustomed to take a few drops, with which they touch themselves on the forehead, breast, and shoulders, saying at the same time the words, ' In the name of the Father, and of the Son, and of the Holy Ghost, Amen.' The intention of this practice is twofold ; first it reminds us, on entering God's House, of the Most Holy Trinity, as we repeat the invocation of the Three Persons in one God ; and secondly, of the Passion and Death of God the Son, as we make on our bodies the sign of the Cross on which He died for us. It may also be regarded as symbolical, and suggestive

* See Glossary at the end. The terms explained in the Glossary are printed in italics the first time they occur in the text.

B of the purity with which we ought to enter into the presence of God.

Every Catholic church contains at least one Altar at the principal end, which is called the High Altar, and is dedicated to God under the invocation or patronage of the Saint, Angel, or Mystery from whom or from which the church derives its name. Larger churches also contain other Altars, either placed in side chapels, or, at any rate, railed off from the body of the church. Such Altars are sometimes found in a line with the High Altar, but, according to the practice generally prevailing at Rome, they are arranged along the sides of the church, at right angles to the High Altar. The High Altar is generally elevated by three steps from the enclosed space around it, which is called the Sanctuary, and which is also raised above the level of the rest of the church. The side Altars . are likewise raised from the floor by at least one step. These Altars, and the chapels in which they may be contained, are dedicated to God under the invocation of some divine Mystery, or some Saint to whom there are reasons for special reverence, whether on account of the universal honour of the Church, or of national or local veneration. In churches attached to Religious Communities, Saints who have belonged to the particular Order or Congregation which those communities represent have usually an Altar of their own. In churches where there is more than one Altar, there is generally an Altar dedicated to the honour of the Blessed Virgin Mary, unless the church itself should be under her invocation, in which case the High Altar will, of course, be the Altar of our Lady.

THE MOST HOLY SACRAMENT.

The Blessed Sacrament is reserved in* all churches for the communion of the sick and the adoration of the

THE MOST HOLY SACRAMENT. O

Faithful. The Altar where It is kept may be known from its having one or more lamps burning before it. In parochial churches It is usually kept at the High Altar; but in cathedrals, and some other large churches, there is generally a special chapel and Altar of the Blessed Sacrament at which It is habitually kept, and from which It is removed to other Altars on certain occasions. As lamps are sometimes lighted for devotion before other Altars besides that at which the Blessed Sacrament is reserved, it may be well to mention, for the purpose of avoiding mistake, that the only certain indication of the Adorable Presence is that of a veil of silk, or other rich material, covering the Tabernacle. The Faithful are in the habit of making a genuflexion, that is, of going down on the right knee, whenever they pass before the Tabernacle in which the Blessed Sacrament is kept ; or (should It be visible, as at Benediction or solemn Exposition) of kneeling before It on both knees. If the act of consecration in the Mass be going on, they continue to kneel during the time which is occupied by that act. It is likewise customary even for Priests, on the three latter days of Holy Week, when the crucifix alone is present on the Altar, to pay it the same outward honour as the Blessed Sacrament would otherwise receive, out of respect to the Mystery of the Passion which is then uppermost in the mind of the Church, and at all times those engaged in the public offices of the Church, except the Celebrant and Canons, are required to genuflect on passing before the High Altar surmounted by its crucifix. It may here be stated, once for all, that such outward bodily acts express different degrees of honour according to the object to which they are directed, and the intention of those who perform them. By kneeling before the Blessed Sacrament, or before a crucifix, Catholics mean to express an interior act of supreme adoration towards the Second Person of the Blessed Trinity, in the former case actually present under the Sacramental veils, and in the latter symbolically represented. By this act of external honour when performed towards an image of the Blessed Virgin, they mean to denote a worship or veneration infinitely lower than that which is due to God, yet far higher than they would be justified in paying towards even the most exalted of the Saints. By the same bodily act as performed towards a relic, or image of a Saint, they express no more than the homage due to some portion of a body which has been inhabited in a special manner by the Holy Spirit of God, or to something which has come directly into contact with such a body, or, lastly, to some visible representation and memorial of one thus signally favoured above the other servants of God.

III. The Furniture Of The Altars And Sanctuary

Every Altar is surmounted by a Crucifix, which is removed only when the Blessed Sacrament is exposed. The High Altar, and that of the Blessed Sacrament, alwa} r s contain a receptacle for the Blessed Sacrament, which* is called a Tabernacle, over which is usually a veil of silk or other rich material, which is drawn back when the Blessed Sacrament is not present, and drawn over the door of the Tabernacle when It is present ; the interior of the Tabernacle is also veiled by a curtain of rich silk. The vessel in which the Blessed Sacrament is reserved for the communion of the Faithful is called a Ciborium, and ought to be of precious metal, or at least silvered or gilt, and to have a covering of rich white silk, or cloth of gold, when the Blessed Sacrament is contained in it. The frame in which the Blessed Sacrament is exposed is called a Monstrance (sometimes, less ju'c-peiTy, Remonstrance), or Ostensorium ; and the smaller frame in which the Blessed Sacrament Itself is placed for Exposition is called the Lunette.

ALTAR-FUEXITUBE. d

The Monstrance should be of the same precious material as the Chalice or Ciborium, and in many churches is studded with jewels. When the Blessed Sacrament is exposed in the Monstrance, whether for a shorter or a longer time, It is raised on an elevation called a Throne.

Six tall candlesticks, containing wax candles, always stand on the High Altar, and at least two on other Altars. These candles are lighted at all Offices, but not at Low Mass, unless celebrated by a Prelate. When the Bishop of the diocese performs solemn Mass, a seventh is added. Other candles, to the number at least of twelve, are lighted when the Blessed Sacrament is exposed. Flowers may be placed on the Altars, except at penitential seasons, or during Masses of Requiem. The Altars always contain relics within them, and are covered with three white linen cloths, and during Mass three cards are placed upon them containing those parts of the Mass which it is necessary for the Priest to have immediately before him. For the rest he makes use of the Missal. The consecration always takes place on stone. The Altar is often fronted by an Antependium of the colour proper to the day. The variation of colours according to the clay shall afterwards be explained.

The Sanctuary contains, besides the Altar, at least one small table called a Credence, intended for the sacred vessels and other articles required at Solemn Mass. It also contains seats for the Priests and Sacred Ministers called Sedilia ; and when prepared for the solemn Offices, other seats for the various attendants. In the wall of the Sanctuary, there is usually an aperture with a drain for carrying the remains of the blessed water into the ground. This is properly called a Piscina, and may be seen in many of our ancient, though now desecrated, churches. The Holy Oils of the year are most properly kept within the wall of the Sanctuary.

JATHOLIC WORSHIP.

IV

OBJECTS IN THE INTEEIOR OF A CATHOLIC CHURCH INTENDED FOR RELIGIOUS USE.

Near the entrance of the church is placed the Baptismal Font, which is filled with water solemnly blessed on Holy Saturday according to a rite hereafter to be explained. The Font should be railed off, and is sometimes surmounted by a stone or wooden canopy.

The Confessionals usually consist of three compartments ; that in the centre being intended for the Priest, and those at the sides for the penitents who alternately present themselves to be heard by him. Between the central and each of the lateral compartments there is a grating of close network through which the voice is audible, but which prevents any other than oral communication between the Confessor and the penitent.

Catholic churches usually contain a pulpit, though the instruction is sometimes given from the Altar. The pulpit will more generally be found on the left side in going up a church, that is to say, on the Gospel side of the Altar.

V. Other Objects Of Devotion In A Catholic Church

Catholic churches usually contain images and sacred pictures. These are often placed over the several Altars, but may also be found in other parts of the church. Among the most frequent objects of devotion belonging to this class are the series of pictures, or mural sculptures, representing different incidents in the history of our Lord's Passion, and called the Stations of the Cross. These are fourteen in number, beginning with our Lord's Condemnation, and ending with His Burial. "When Relics are exposed on the Altars, their presence is denoted by lights burning before them.

ARRANGEMENT FOR HIGH MASS. 7

Candles or lamps are also frequently lighted before images, at the cost of devout persons wishing to show this mark of reverence to the Saint whose image they so honour.

I.

ARRANGEMENT OF THE SANCTUARY FOR HIGH MASS.

The Antependium, as well as the curtain on the Tabernacle, should be of the same colour as the vestments, though gold is often used as a substitute for all colours excepting purple or black. Other drapery used in the church may be of any ecclesiastical colour. The large candles which always stand on the High Altar are lighted shortly before the High Mass ; other candles may also be lighted on great Festivals, on a lower level. Other candles may also be lighted before the Consecration; and it is rubrical, though not customary, to light an extra candle before the consecration even at Low Masses. The Missal is placed on the Altar at the Epistle corner, open at the Mass of the day. On the credence-table are placed the Chalice and Paten duly prepared, and covered with two veils, the smaller one (which is called the chalice veil) with which the chalice and paten are always covered except during the more solemn portion of the Mass, and a larger one. called a humeral veil, used at High Mass only, to cover the shoulders of the Subdeacon while he holds the paten, between the Offertory and the Paternoster. The burse is placed over the veils ior the convenience of removal at the proper time in the Mass. On the ere-

& CATHOLIC WORSHIP.

clence-table are also placed tlie Cruets containing the wine and water, the book from which the Epistle and Gospel are sung, and all else which is required for the

Mass.

II.

PKEPARATIONS FOE HIGH MASS.

The vestments used at Mass vary in colour according to the subject of the day, and in richness according to its rank in the calendar of the Church. As a general rule, the vestments used at High Mass are more costly than those used at Low Mass. The colours are five ; white, red, green, purple, and black. Gold may be used instead of any of the three former colours. White, which is typical of purity, is used on all Festivals of our Lord, excepting those which relate to His Passion ; and on all Festivals of our Lady without any exception. It is also used on all days sacred to the Angels, or to Saints who are not Martyrs ; on the Feast of the Holy Trinity, of the Dedication of Churches, on the Sundays during the Christmas, Epiphany, and Easter seasons (except Sundays which fall within the Octave of a Martyr's clay), and on week-days (kept as such) during the same seasons ; also on all clays of Octaves when the Festival itself requires white. Red is used on Whit Sunday and during Whitsun week, probably as symbolical of the fire in the form of which the Holy Ghost descended upon the Apostles ; also, as being a symbol of blood and martyrdom, on Festivals of the Passion of our Lord, on all Martyrs' clays, and on the days within their Octaves, even on Sundays. Green is used, as being the least expressive of colours, on all ordinary Sundays (not in special seasons), and on week-days not marked by any Festival or Octave, excepting in the same special seasons. Purple, which is a penitential colour, is proper to the Sundays in Advent and Lent, as well as to the week-clays during those seasons,

THE ASPERGES. U

should no Festival occur on them. It is also used on the Feast of the Holy Innocents (except when it falls on a Sunday), since the Church regards this as a day of mourning, although, on the Octave day of that Feast, red is used as on ordinary Martyrs' days. Black is confined to Good Friday and All Souls' day, but is used at all Masses of the Dead.

III.

THE PROCESSION TO HIGH MASS.

In long processions, when the parochial cross is borne, the Thurifer precedes with the thurible. He is followed by the cross, borne between two Acolyths with lighted candles. "When Confraternities walk in a procession, they precede the cross, that of the Blessed Sacrament, as the first in rank, coming next to it. The cross is 'followed by clerics, or other attendants, habited in surplice or cotta, those of the highest rank coming last. The procession terminates with the Celebrant, preceded by the Beacon and Subdeacon, in single file, if the Priest be habited for the Mass ; if habited in cope, the Deacon and Subdeacon are at his right and left. If the Bishop of the diocese assist, he walks last, preceded by his assistant ministers ; and if an Archbishop, by the Archiepiscopal cross. As the procession approaches the High Altar, the Confraternities which may be present file off, the clerics or assistants not directly engaged in the ceremony take their places in the choir after genuflecting and bowing to each other, and the Priest with his Ministers, and the Bishop if present, enter the Sanctuary, and proceed to the foot of the Altar.

IV.

THE ASPERGES.

The ceremonies of High Mass are preceded, on all Sundays throughout the year, by the Asjperges, or sprinkling of the pec pie with holy water previously blessed for that purpose. This ceremony is sometimes performed as a separate rite ; and, in that case, the Priest enters the church attended by an assistant, and at the conclusion of the rite returns to the sacristy to vest for the High Mass. But it is more correct that the Priest with the Sacred Ministers should enter the church in procession (the Priest being vested in cope) and give the Asperges without returning to the sacristy before the Mass. In this case he will change his cope for the chasuble, in the sanctuary, when the Asperges is concluded. The rite of the Asperges is as follows. The Priest, kneeling between the Sacred Ministers on the lowest step of the Altar, receives the aspersory from the Deacon, sprinkles the Altar three times, touches himself with the holy water, and sprinkles the Deacon and Subdeacon on each side of him. Meanwhile he intones the words, ' Asperges me,' which the choir follows up with the remainder of the verse of the 50th Psalm, of which they form the beginning, and of which the following is a translation : ' Thou shalt sprinkle me with hyssop, and I shall be cleansed ; Thou shalt wash me, and I shall be whiter than snow.' The choir then sings the Gloria Patri (except in Passion- tide), and repeats at least the first portion of the verse. Should there be a Bishop in the sanctuary, the Priest gives him the aspersory to touch; he then goes from the sanctuary into the church, attended by his Ministers, and sprinkles the people on either side, after which he returns into the sanctuary, and sings the prescribed versicles and prayer, of which the following are translations : ' V. O Lord, show us Thy mercjr.

R. And grant us Thy salvation.

V. O Lord, hear my prayer.

R. And let my cry come unto Thee.

V. The Lord be with you.

R. And with thy spirit.

Let us pray.

Hear us, Holy Lord, Almighty Father, Everlasting God, and vouchsafe to send Thy holy Angel from heaven to guard, cherish, protect, and defend all who inhabit this dwelling-place, through Christ our Lord. Amen.'

During the Easter Season — that is, from Easter-day to "Whitsunday both inclusive — the following Antiphon is substituted for that used at other times : ' I saw water going forth from the Temple on the right side, and all to whom that water came received salvation. Alleluia, Alleluia.'

Alleluia is also added to the versicle, ' Lord, show us,' &c, with its response.

The object of this ceremony is to impress on the people an idea of the purity with which they ought to assist at High Mass, the most solemn Office of the Church.

V.

THE HIGH MASS.

It should be observed, for the instruction of strangers, that High Mass is merely the more solemn celebration of the great Eucharistic Sacrifice, which, when offered without those more solemn accompaniments, is called Low Mass. For a description of what is common to both celebrations, I must refer the reader to a little book which I published several years ago under the title of * The Order and Ceremonial of the Most Holy and Adorable Sacrifice of the Mass.' I will here specify those ceremonies only which are peculiar to High Mass.

The Priest who celebrates, having exchanged the cope for the chasuble at the Sedilia, where the Deacon and Subdeacon have also assumed their maniples (or, if there be no Asperges, having proceeded in his chasuble from the sacristy), goes with his Ministers to the foot of the Altar, where lie begins the Mass, the Deacon and Subdeacon making together the responses, which at a Low Mass are made by the Server. All three then ascend to the 'predella of the Altar, while the thurifer comes up on the Epistle side with the thurible, into which the Celebrant puts incense three times, and afterwards blesses it in these words : ' Mayest thou be . blessed by Him in whose honour thou shalt be burned.' He then receives the thurible from the Deacon, and incenses the cross over the Altar, and afterwards the Altar itself, both above and below on each side. He is then himself incensed by the Deacon, and afterwards proceeds to read the Introit of the Mass, and say the Kyrie with the Sacred Ministers. All three either remain at the corner of the Altar, or go to the Sedilia, according to the custom of different churches.

When the Priest and his Ministers begin the Mass, the choir sings the words of the Introit, and afterwards the Eyrie. When the choir has concluded the Kyrie, the Celebrant goes to the middle of the Altar and intones the Gloria in excelsis. The Deacon and Subdeacon, who have previously stood behind him, one behind the other, then go up to his right and left at the Altar and recite the Gloria with him, after which act the three retire to the Sedilia, and remain seated till the choir has ended the ' Gloria.' At the words ' Adoramus Te,' ' Gratias agimus Tibi,' ' Jesu Christi,' and ' Suscipe cleprecationem nostram,' which are especially expressive of reverence, they take off their birettas, and incline the head at a signal from the Master of Ceremonies. The choir having ended the ' Gloria,' the Celebrant and Sacred Ministers return to the Altar, where the Celebrant sings the collect or collects of the day, and afterwards reads the Epistle and Gospel, which are respectively sung by the Subdeacon and Deacon, the former of whom receives the benediction of the Celebrant after singing the Epistle, and the later before singing the Gospel.

Between the Epistle and Gospel the Celebrant will have recited the Gradual or Tract, and, on certain days, the proper Sequence, all of which should be sung by the choir. Previously to the singing of the Gospel, the Celebrant puts incense into the thurible for the use of the Deacon, who incenses the book from which he sings the Gospel, while the choir is responding ' Glory be to Thee, Lord,' in answer to the announcement of the Gosx^el of the day. Yv 7 hen the Deacon has ended the Gospel, the Subdeacon carries the book from which he has sung it to the Celebrant, who kisses the beginning of the text, saying at the same time, ' By the evangelical words may our offences be blotted out.' The Celebrant is then incensed by the Deacon, and, if there be a sermon or instruction, the Deacon and Subdeacon accompany the Celebrant to the Sedilia, where they remain seated till the instruction is ended. If there be no instruction, the Celebrant, as soon as he has been incensed after the Gospel, goes to the middle of the Altar and intones the Credo, and is joined, as at the ' Gloria,' by the Sacred Ministers, who proceed to recite it with him, and then go down with him to the Sedilia, where all three remain seated till the choir (which begins the music of the ' Credo' as soon as the Celebrant has intoned the first words) has finished it. At the words 1 Jesum Christum' (if sung after the Celebrant and his Ministers are seated) they bare their heads. At the ' Et incarnatus est' they also remain uncovered and inclined, till after the words, 4 Et Homo factus est.' On Christmas Day, and on the Feast of the Annunciation, they kneel during the same words, out of reverence to the great Mystery of the Incarnation, then specially commemorated.

The Celebrant and his Ministers also bare their heads at the word ' Adoratur.' When the ' Et incarnatus est,' and words immediately following, have been sung, the Deacon receives the burse, carries it to the Altar, and spreads the Corporal. Just before the choir has concluded, the three return to the Altar. When the Celebrant has sung ' Dominus vobiscum' and ' Oreinus,' the Deacon goes to his right, and the Subdeacon to the credence-table, where he takes the chalice and paten, and brings them under the humeral veil (with which he has been invested by the Master of Ceremonies) to the Altar, where the Deacon uncovers them, gives the j)aten to the Celebrant to offer the bread, pours wine into the chalice, to which the Subdeacon adds a small quantity of water (previously blessed by the Celebrant), and then assists the Celebrant in offering the chalice. This mingling of wine and water in the chalice is supposed to be commemorative of the Blood and Water which flowed from the Sacred Side of our Lord when pierced with the lance. The Subdeacon next receives from the Deacon the paten, which he carries under the humeral veil to the foot of the Altar, where he continues to hold it, raised to the height of his eyes, till the Paternoster. The Deacon then assists the Celebrant to put incense into the thurible. The Celebrant, assisted by the Deacon, incenses the bread and wine, and afterwards the Crucifix and Altar, as at the beginning of the Mass, excepting that he now uses certain special words, both in blessing the incense, and incensing the Altar.

While blessing the incense he says, ' May the Lord, through the intercession of St. Michael the Archangel standing at the right hand of the Altar of incense, and of all His elect, vouchsafe to bless this incense, and to receive it as an odour of sweetness, through Christ our Lord. Amen.' At the incensation of the bread and wine he says, ' May this incense, which Thou hast blessed, ascend to Thee, Lord, and may Thy mercy descend upon us.' At that of the Crucifix and Altar he says, ' Let my prayer. O Lord, be directed as incense in Thy sight, and the lifting up of my hands as an evening sacrifice. Set a watch, O Lord, before my mouth, and a door round about my lips. Incline not my heart to evil words, to make excuses in sin.' He then gives the thurible to the Deacon, saying the words, ' May the Lord enkindle within us the fire of His love, and the flame of everlasting Charity. Amen.' The Deacon then incenses the Celebrant, and afterwards the choir and Subdeacon, and is himself incensed by the thurifer. At the conclusion of the Preface, the Deacon and Subdeacon go up to the right and left of the Celebrant, and say with him the Sanctus. Immediately after the Sanctus has been said by the Priest, lights are brought into the Sanctuary for the Elevation, and taken away when it is over, except in Masses of the Dead, and when Communion is given, at which they remain till after the Communion. At the Elevation all kneel, but the Deacon rises to remove the pall from the chalice, and to replace it. Towards the end of the Paternoster the Subdeacon goes up to the Altar, resigns the paten, and is divested of the humeral veil. At the ' Pax Domini' he again goes up to the Altar to recite the Agnus Dei with the Celebrant and Deacon. When the Celebrant has concluded the first of the three prayers before communion, he gives to the Deacon the ' pax, 1 or kiss of peace, which the Deacon afterwards gives to the Subdeacon, and he to the Senior Cleric on each side of the choir, by whom it is given to the rest, and so on throughout the whole choir. It is in the same way circulated among the assistants in the Sanctuary. After the Ablutions the chalice and paten are re-arranged by the Subdeacon, who carries them to the credence-table. The Mass then proceeds to its conclusion. The ' Ite missa est' is sung by the Deacon to a tone prescribed in the Missal, and varying on different days ; he and the Subdeacon then kneel to receive the blessing, unless they be both Canons, in which case they bow their heads. When the last Gospel has been said by the Celebrant, all retire in procession in the order in which they entered.-' 4 * In the lesser churches, where there is a paucity of Clergy,