Slight Bow
After the priest has completed his preparation for the Holy Sacrifice of the Mass, he takes the missal and marks the proper places. Then he washes his hands, saying:
He now prepares the chalice. (The celebrant, not the sacristan, prepares the chalice for a Low Mass. In the Solemn Mass, it is the subdeacon.) Wiping it carefully with a clean purificator, he places the purificator over the mouth of the chalice; over this, he sets the paten with a host. Over the paten, he places the pall and veil, and upon the veil the burse containing the corporal. The opening or mouth of the burse should be toward the priest when he is carrying the chalice.
The veil is arranged in such a way that it completely conceals the chalice on one side; on the opposite side, the veil is folded back over the mouth of the burse.
The priest is now ready to vest. He first draws the cowl over his head. He then blesses himself saying:
Taking the amice by the two upper corners as it lays on the vesting table, he makes with his thumb a cross in the center of the amice and leaning over, kisses it, saying:
The amice should cover the entire top of the head. He crosses the strings in front, passes them around his body under the arms and brings them again to the front where he ties them. He next puts on the alb, saying:
While girding himself with the cincture, he recites the prayer:
He should take care that the alb hangs evenly all around, to the height of about one inch from the ground.
Picking up the maniple, the priest kisses it at the cross in the middle and puts it on his left forearm, saying:
He takes the stole in both hands, kisses the cross in the center and puts it about his neck, crossing the right half of the stole over the left; he secures the ends on either side by looping the cincture over them, saying:
Finally he puts on the chasuble, saying:
The Priest now takes the chalice by the node with his left hand and lays his right hand on the burse so that his thumb touches the chalice. (He may carry the tabernacle key on top of the burse, but all else is forbidden – e.g., eye-glasses, handkerchief, etc.). With his head covered by cowl and amice, the priest makes a moderate bow to the cross in the sacristy and, following his server, proceeds with religious dignity to the altar, walking at a moderate pace, without gazing around the church but keeping his eyes cast down. (In fact, whenever the priest faces the people during the Mass – except while preaching, he keeps his eyes cast down.) He should use these moments on his way to the altar to ask God most earnestly to make him worthy of the great act he is about to perform.
If the sacristy is behind the altar, the priest comes out on the Gospel side and returns to the sacristy by the Epistle side.
Bows are not the same at the altar as in choir. At the altar, there are three bows:
Slight Bow
Moderate Bow
Profound Bow
The Orans position in the Dominican Rite is unique. With his elbows separated the width of his body, the priest holds up his hands with the fingers held straight, extended and joined. The palms of his hands should face forward, parallel to his breast. His hands should be held out a little beyond the shoulders, just enough to be visible from behind, while his fingertips do not exceed the height of his shoulders. The palms do not face each other, as in the extraordinary form of the Roman Rite.
This training guide’s rubrics presume that a Low Mass is being celebrated on an altar where the Blessed Sacrament is not reserved. Should a Low Mass be celebrated at such an altar, a few things change. Thus, instead of pivoting around towards the people in front of the book (to say Dominus vobiscum before the collect, for example), the priest goes to the center of the altar to make this turn. Further, whenever the priest turns towards the people at the center of the altar, he must take care never to turn his back directly to the tabernacle. Consequently, at every turn, the priest must pivot towards the people by moving a bit towards the Gospel side as he turns. (This pivot is demonstrated in the training video.)
The celebrating priest places near the chalice, and always on the corporal, the multiple hosts that will be consecrated in a consecrated chalice or in a consecrated pyx; if a fitting vessel is not available, he arranges them on the corporal in front of the chalice if they are too numerous to fit on the paten. At the consecration, he proffers the words of consecration over the host that he holds in his hands, and over all the other hosts which are exposed to his eyes. After the consecration, he gathers them in a fitting place on the corporal so that the remainder of the ceremonies can proceed unimpeded.
When the time for communion approaches, the friars who will receive communion approach the presbyterium in the order in which they sit in choir. Once there, having made a profound bow, they kneel. If there is not a tabernacle containing consecrated hosts in a pyx on the altar where Mass is being celebrated, the deacon, preceded by candlebearers carrying their candles, brings such a pyx containing the Most Holy Body of the Lord to the corporal, and immediately opens it. Then all the friars (except for the celebrating priest who adores only by genuflecting), seeing the deacon bearing the pyx, prostrate themselves on their knees in adoration of the Most Blessed Sacrament until he places it on the corporal. When this is done, the ministers, kneeling erect, make a brief prayer. Then the ministers prostrate themselves again as before; the other friars prostrate themselves in the manner of making the venia, extended lengthwise. All say together the Confiteor, etc., and the priest, receding slightly from the middle of the altar (lest he turn his back on the Most Blessed Sacrament) gives the absolution, saying Misereatur, etc., and Absolutionem, etc.
After this, all raise themselves erect on their knees. The first to communicate are the ministers according to their grades, who, coming before the middle of the altar, at the same time make a profound bow below the bottom step, and ascending to the highest step, again they make a profound bow, and immediately kneel, their bodies remaining erect, taking care to avoid casting their eyes about, making any unusual or unfitting faces, or indiscriminate motions. They open their mouths moderately when, with fitting reverence, they receive the Most Holy Body of the Lord from the hand of the priest. Having received communion, they stand up together, simultaneously make a profound bow, and divide facing each other towards the sides of the altar, lest they turn their backs on the Most Holy Sacrament, and below the bottom step of the altar again they bow profoundly in the presence of the Blessed Sacrament and then kneel in the prebyterium.
While the ministers communicate, the other friars, wearing the cappa of the Order, approach the middle of the altar two by two in succession according to their order. When they arrive, they likewise make a profound bow below the bottom step, and when the ministers at the top step move away, they take their place, and having made another profound bow, they kneel. Once they have received communion, according to their order, they depart in the same manner as the ministers (described above), except that they do not remain kneeling in the presbyterium, but return to their places in choir, where they pray separately in silence. And let all beware lest they spit soon after communion, and if it cannot be avoided, let what is spat be cast into some fitting place.
But in the first place, when the ministers communicate, the deacon and subdeacon, kneeling on the top step of the altar, here and there, turned to face each other, hold a clean and worthy mappula, prepared for this purpose, extended between the priest and the communicants, under which the communicants place their hands. After the acolytes will have communicated, let them then hold the mappula until all have communicated.
The priest distributes first the consecrated hosts that were reseved in the pyx, and then those that were just consecrated, so that a few will remain in the pyx after Communion in order to be reposed and kept. When he distributes the host to someone, let him take the host with the thumb and forefinger of the right hand, with the pyx or paten held under the host by his left hand; let him transfer the host to the communicating friar thus. And when he gives it to him, forming a cross with the host before the mouth of the communicant, he says Corpus Domini nostril Jesu Christi custodiat te in vitam aeternam. Amen. The priest does say anything before this, nor does he give the blessing to those who have communicated; instead, having placed the pyx on the corporal, he proceeds with the Mass, since he will give a blessing at its end. If, however, the priest gives Communion at the conclusion of Mass, or outside of Mass, then, after giving Communion and having placed the pyx in the tabernacle, and he gives the blessing, saying: Benedictio Dei omnipotentis, Patris, et Filii, et Spiritus Sancti descendat super vos, et maneat semper. R: Amen.
If there are any others among us [i.e., non-Dominicans] who might wish to communicate, the priest allows them, if there are sufficient hosts. If, however, there are not, they may go to another lesser altar to communicate. It is to be noted, nonetheless, that if a great multitude is awaiting the end of Mass, or there be some other impediment, Communion can be postponed until after Mass (except on Holy Thursday) if it seems well to the Prior. Otherwise it is done before the Communio of the Mass is said. Those, however, who are in choir and do not receive, meanwhile prostrate themselves upon the forms.
Communion being finished, if the Priest sees that some consecrated hosts remain, even if they be great in number, he ought to repose all of them in a pyx, and thus have the Deacon put them the tabernacle, if it is located upon the altar. Otherwise, they may be taken to a duly honorable place, preceded by candles, with the Brethren prostrated in the way described above.
Where it is the custom that wine be taken after communion, the host having been consumed already, the communicating friars ascend to take it. Then, standing, they take it, in moderate quantity, so that the mouth is washed out diligently, lest some particles of the host remain in the teeth.
The Deacon ought to receive the wine in this way in a chalice other than the one with which the Mass is celebrated, and afterwards he ministers it to others, standing at the Gospel corner. He ought to hold the foot of the chalice with a clean and decent purificator, with which the Brethren, after they rinse their mouths, may wipe their lips.
If, moreover, there be a great number of communicants (as on Holy Thursday), the Subdeacon, standing at the Epistle corner, may minister the wine in another chalice in the same way, so that it all may be expedited more easily. The Brethren may even receive apart from the rest from some wine which has been prepared by the Sacristan behind the altar.
In brief
Everything is done as at a Low Mass, except that the priest sings all that is sung in the Solemn Mass, and that he may sit down at the Gloria and Credo.
In detail
Six candles are lighted instead of two.
If the Asperges is done, the following rubrics apply:
The celebrant puts on cowl, amice, alb, cincture, maniple and stole. Unlike the secular priest, he does not wear the cope, unless there is to be a Procession before the Mass (in which case, he lays aside the maniple).
When it is time for the Asperges, the celebrant with hands joined and having his head covered with cowl and amice, makes a sign to the other ministers that it is time to begin; then he makes a moderate how to the cross. He then follows his ministers to the altar, where he takes his place between them. All genuflect or make a profound bow together.
Standing erect, he uncovers his head, receives the sprinkler, and sings the two words: Asperges me (during Paschal time, Vidi aquam). If he needs the card for this, the minister gives it to him. Then the celebrant lightly sprinkles the altar first and then the ministers. He now makes a profound how (he does not genuflect. even if the Blessed Sacrament is reserved at this altar). Accompanied only by the acolyte carrying the stoup, he approaches the congregation. It is customary for the celebrant to go down the middle aisle, sprinkling first the people on the Epistle side of the church and, on his return, the people on the Gospel side.
Returning to the foot of the altar, he makes a profound bow (even if the Blessed Sacrament is reserved at the altar), gives the sprinkler to the minister, and remains there until the choir has finished singing the antiphon. He then sings the versicles and prayer, a minister holding the card for him, When he is finished, he covers his head, joins his hands before his breast and makes a profound bow or a genuflection. He follows his ministers to the sacristy where he completes his vesting for Mass.
The priest carries the chalice from the sacristy and places it on the altar as at Low Mass, unfolding the corporal, but he does not then take the wine and water. Instead, he places the covered chalice on the altar, opens the missal, and says Actiones nostras, etc.. Then he descends to the foot of the altar where he beings with the usual prayers. He does not sit for the Kyrie but remains at the missal.
If the music for the Gloria is long, the priest may go to the sedilla, in which case the gremial is spread over his lap by the acolytes and removed when he is about to return to the altar.
At the Orationes, if the priest sings Flectamus genua, he himself makes the response: Levate.
The Epistle is sung by an acolyte. [After 1961, it was no longer necessary for the priest to read the Epistle in a low voice simultaneously.] If the acolyte is unable to do this, he may recite it recto tono, or the priest may do so at the altar.
After the Gradual (Responsory) or Tract, the priest uncovers the chalice and takes the wine and water in the usual way. When he covers the chalice with its veil, the thurifer, having ascended the altar steps presents a spoonful of incense, saying: Benedicite. The priest makes the sign of the cross over it, saying: In nomine Patris, etc.
The priest now makes a moderate inclination at the middle of the altar with his hands joined and says: Dominus sit in corde meo, etc., after which, he goes to the Gospel corner to sing the Gospel.
Having sung: Dominus vobiscum and Sequentia sancti Evangelii, etc., the priest takes the censer and three times incenses the missal, Returning the censer to the thurifer, he proceeds to sing the Gospel. The Gospel ended, he kisses the book in the usual way.
The priest intones the Credo at the middle of the altar, and finishes the recitation of it at the Gospel side. When the choir sings: Et incarnatus est, he kneels at the middle of the altar. If the music is brief, he remains at the middle until the singing is finished; if not, he goes to the sedilia. When the priest has concluded the Suscipe sancta Trinitas, etc. (at the Offertory), the thurifer presents a spoonful of incense to be blessed. The priest blesses it in the usual way. When the censer is ready, the priest takes it and incenses the oblations (host and chalice) and the altar, as is done in Solemn Mass. At the Epistle corner, he returns the censer to the thurifer who incenses him. The priest remains in the same place to wash his fingers. The rest is done as usual.
Since there is no deacon, the pax is not given. (Neither is it given at Low Mass.)
After the last Gospel, the priest folds the corporal and covers the chalice in the normal way. Raising his amice, he takes the chalice, descends the steps, bows or genuflects, and leaves the altar. There are no prayers recited after this Mass.
The exemplar of the Mass of the Dominican Rite is the Solemn Mass; one seeking to understand fully the Dominican Rite, therefore, must see its various ceremonies and parts in light of that Mass. As St. Thomas Aquinas teaches, however, the end is first in the order of intention but last in the order of execution. To reach the heights of the Solemn Mass, one is well advised to begin by learning the relatively simple Low Mass, and then the slightly more complex Missa Cantata.
Unfortunately, the Low Mass – our starting point – lacks many of the virtues of the Solemn Mass, and some of its features may seem particularly foreign to one accustomed to the Novus Ordo. The most prominent of these, the silent Canon and the lack of vocal participation by the congregation, are already much less prominent in the Missa Cantata (where, for example, the choir may be singing during a significant part of the Canon), and even less so in the Solemn Mass (where there are clearly defined and important roles for priest, ministers, and the brethren in choir). Indeed, the Low Mass developed as the Mass of an individual priest not celebrating a conventual or principal mass, and therefore it required only a single server. It is rightly called a Missa privata, that is, a Mass reduced to the bare essentials, and it can only be fully understood in light of the Solemn Mass.
The Missa Cantata is a later compromise between the Solemn Mass and the Low Mass; it lacks a deacon and subdeacon but may have multiple servers. William Bonniwell’s Dominican Ceremonial for Mass and Benediction lays out its rubrics, which were conceded to the Order by the Holy See in the modern period. (In brief, the priest’s rubrics at a Missa Cantata are the same as at a Low Mass, except that the priest sings all that is sung in the Solemn Mass, he uses incense for the Gospel and Offertory, and he may sit down at the Gloria and Credo.)
The text of this Rubrical Guide consists principally of the detailed rubrics for the Low Mass and Missa Cantata in the Dominican Rite in English, as found in Bonniwell’s Dominican Ceremonial, along with the Ordinary of the Mass in Latin, and the line drawings from the rubrics of the Missale S.O.P. of 1939. The rubrics and text of the Mass are for the Dominican Rite Mass as it existed in 1962. The Guide was initially prepared by friars from the Province of the Holy Name of Jesus (the Western U.S. Province), who have kindly granted permission for its use. It was then edited for use on this website.
Empty EmptyWhen the priest arrives at the altar, he makes a profound bow. If the Blessed Sacrament is reserved in a tabernacle on the altar, he genuflects (to the floor, not the bottom step of the altar).
Then he ascends the steps, and, placing the chalice on the altar to the left, takes the corporal from the burse. The burse is placed on the Gospel side and the corporal is unfolded in the middle of the altar.
Removing the veil, then the pall, the priest puts the paten with the host on the corporal. The purificator is now removed from the chalice and laid on the altar, along the right side of the corporal.
He takes the chalice in his left hand by the node and goes to the Epistle side. Here he receives in his right hand the cruet of wine from the acolyte and pours a little wine into the chalice to one side.
The priest makes a small Sign of the Cross over the water, saying:
Taking the cruet, he allows a few drops of water to fall into the middle of the chalice.
He returns to the middle of the altar, places the chalice on the corporal and wipes the inside of the chalice with the purificator. He replaces the paten and the host on the chalice, covers it with the pall and the veil and sets the chalice on the corporal in the middle of the altar.
Water ought to be mingled with the wine which is offered in this sacrament. First of all on account of its institution: for it is believed with probability that our Lord instituted this sacrament in wine tempered with water according to the custom of that country: hence it is written (Prov. 9:5): “Drink the wine which I have mixed for you.” Secondly, because it harmonizes with the representation of our Lord’s Passion, hence Pope Alexander I says: “In the Lord’s chalice neither wine only nor water only ought to be offered, but both mixed, because we read that both flowed from His side in the Passion.” Thirdly, because this is adapted for signifying the effect of this sacrament, since as Pope Julius says: “We see that the people are signified by the water, but Christ’s blood by the wine. Therefore when water is mixed with the wine in the chalice, the people are made one with Christ.” Fourthly, because this is appropriate to the fourth effect of this sacrament, which is the entering into everlasting life, hence Ambrose says: “The water flows into the chalice, and springs forth unto everlasting life.”(St. Thomas Aquinas, ST III, q. 74, a. 6)
Going to the missal, he opens it to the Mass to be said and returns to the middle. With both hands he uncovers his head and adjusts the cowl and amice about his neck, saying in a low voice:
Priest:
He turns to the right, goes to the top step (the first step below the predella, that is, the first step below the level where the priest stands while saying Mass) and then faces the altar. If the predella has no steps leading to it, the celebrant stands on the floor.
After a profound bow, the priest begins in the clear and intelligible voice, while at the same time blessing himself:
He joins his hands and continues:
The priest then says in the moderate voice:
He does not strike his breast at mea culpa; he remains profoundly inclined until he has finished Absolutionem et remissionem, etc. (If the server does not know the responses, the priest says the Confiteor only once, using the same Confiteor as at the private recitation of Prime. See appendix.)
When the Acolyte says ‘Amen,’ the Celebrant stands erect and says:
He does not bless himself at these words or at Absolutionem, etc.
He goes up to the altar and makes a profound bow, saying:
At Per Christum, he traces with his thumb a small cross at the middle of the altar and kisses it, resting his hands extended on the altar on either side of the corporal.
Then standing erect, he blesses himself, saying:
Going to the missal, he begins the Officium or Introit. At the Gloria Patri, etc., he turns a little toward the cross and makes a light bow.
The Kyrie eleison is recited at the Epistle corner alternately with the acolyte.
Since the whole mystery of our salvation is comprised in this sacrament, therefore is it performed with greater solemnity than the other sacraments. And since it is written (Ecclesiastes 4:17): "Keep thy foot when thou goest into the house of God" and (Sirach 18:23): "Before prayer prepare thy soul," therefore the celebration of this mystery is preceded by a certain preparation in order that we may perform worthily that which follows after.
The first part of this preparation is Divine praise, and consists in the Introit, according to Psalm 49:23: "The sacrifice of praise shall glorify me; and there is the way by which I will show him the salvation of God;" and this is taken for the most part from the Psalms, or, at least, is sung with a Psalm, because, as Dionysius says (Eccl. Hier. iii): "The Psalms comprise by way of praise whatever is contained in Sacred Scripture."
(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
...the Church expresses this cry of the ancient fathers, yearning also for the coming of Christ. In that chant of the Mass which is called the Introit, she lifts up her voice, suddenly overcome by a feeling of desire. So begins the Mass, which is the coming of Christ in the sacrament. Crying out, then, with this love, the Church in her Introit seeks the coming of our Lord, remembering the desire of the fathers who longed for the coming of Christ in the flesh. (St. Albert the Great, qtd. in The Mass and the Saints, p. 40)
Since the whole mystery of our salvation is comprised in this sacrament, therefore is it performed with greater solemnity than the other sacraments. And since it is written (Ecclesiastes 4:17): "Keep thy foot when thou goest into the house of God" and (Sirach 18:23): "Before prayer prepare thy soul," therefore the celebration of this mystery is preceded by a certain preparation in order that we may perform worthily that which follows after.
The first part of this preparation is Divine praise, and consists in the Introit, according to Psalm 49:23: "The sacrifice of praise shall glorify me; and there is the way by which I will show him the salvation of God;" and this is taken for the most part from the Psalms, or, at least, is sung with a Psalm, because, as Dionysius says (Eccl. Hier. iii): "The Psalms comprise by way of praise whatever is contained in Sacred Scripture."
(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
...the Church expresses this cry of the ancient fathers, yearning also for the coming of Christ. In that chant of the Mass which is called the Introit, she lifts up her voice, suddenly overcome by a feeling of desire. So begins the Mass, which is the coming of Christ in the sacrament. Crying out, then, with this love, the Church in her Introit seeks the coming of our Lord, remembering the desire of the fathers who longed for the coming of Christ in the flesh. (St. Albert the Great, qtd. in The Mass and the Saints, p. 40)
[The Kyrie] contains a reference to our present misery, by reason of which we pray for mercy, saying: Kyrie, eleison thrice for the Person of the Father, and Christe, eleison thrice for the Person of the Son, and Kyrie, eleison thrice for the Person of the Holy Ghost; against the threefold misery of ignorance, sin, and punishment; or else to express the circuminsession of all the Divine Persons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
If the clergy express the desire of the ancient fathers in the Introit, the Kyrie, eleison represents the faithful seconding this plea. This is why it was put into the Mass: it represents the spontaneous obedience by which the people are at one with their clergy. (St. Albert the Great, qtd. in The Mass and the Saints, p. 42-3)
By sin, we fall into a three-fold wretchedness. We fall, first, into that subjection which is slavery to sin. Secondly, we fall into poverty, for sin despoils us of the goods of grace. Thirdly, we are trampled upon by worthless demons on whom we ought rather to have trampled, since they are slaves. No wonder, then, that when the faithful people hear the clergy call upon our Lord to come, with the same desire that the fathers had of old [expressed in the Introit], they too, perceiving this threefold misery of theirs, cry out together with their clergy, Kyrie, eleison, that his mercy may raise those who call to him from their threefold misery.
And once we have called upon our Lord in this way, we next call upon him as our mediator, the one who saves our nature and makes it holy. Three times the cry resounds, Christe, eleison. ‘Christ’ means the Anointed, and oil is used for anointing, for light and for nourishment. Therefore the people, feeling their sickness, suffering from darkness, loathing their unsavouriness, cry out thrice to the anointed one.
Then Kyrie, eleison is again sung thrice. Now ‘Lord’ is a name of power, and power does three things. It avenges iniquity by just judgment. It restrains the evil will by its severity. It defends virtue and goodness by equitable laws. Therefore the faithful who feel themselves to be guilty of iniquity, cry out a first time, Kyrie, eleison, calling upon the mercy of our Lord, that they may not know the avenging sword. A second time the faithful cry out, Kyrie, eleison, for they know their wills to be rebellious, and they desire him to check their rebellion, yet in mercy, not in wrath and fury. Still a third time they cry out. For they feel that those things within them that agree to the law of God are not yet free, and so they say, Kyrie, eleison, that they may be made free.(St. Albert the Great, qtd. in The Mass and the Saints, p. 43-4)
[The Kyrie] contains a reference to our present misery, by reason of which we pray for mercy, saying: Kyrie, eleison thrice for the Person of the Father, and Christe, eleison thrice for the Person of the Son, and Kyrie, eleison thrice for the Person of the Holy Ghost; against the threefold misery of ignorance, sin, and punishment; or else to express the circuminsession of all the Divine Persons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
If the clergy express the desire of the ancient fathers in the Introit, the Kyrie, eleison represents the faithful seconding this plea. This is why it was put into the Mass: it represents the spontaneous obedience by which the people are at one with their clergy. (St. Albert the Great, qtd. in The Mass and the Saints, p. 42-3)
By sin, we fall into a three-fold wretchedness. We fall, first, into that subjection which is slavery to sin. Secondly, we fall into poverty, for sin despoils us of the goods of grace. Thirdly, we are trampled upon by worthless demons on whom we ought rather to have trampled, since they are slaves. No wonder, then, that when the faithful people hear the clergy call upon our Lord to come, with the same desire that the fathers had of old [expressed in the Introit], they too, perceiving this threefold misery of theirs, cry out together with their clergy, Kyrie, eleison, that his mercy may raise those who call to him from their threefold misery.
And once we have called upon our Lord in this way, we next call upon him as our mediator, the one who saves our nature and makes it holy. Three times the cry resounds, Christe, eleison. ‘Christ’ means the Anointed, and oil is used for anointing, for light and for nourishment. Therefore the people, feeling their sickness, suffering from darkness, loathing their unsavouriness, cry out thrice to the anointed one.
Then Kyrie, eleison is again sung thrice. Now ‘Lord’ is a name of power, and power does three things. It avenges iniquity by just judgment. It restrains the evil will by its severity. It defends virtue and goodness by equitable laws. Therefore the faithful who feel themselves to be guilty of iniquity, cry out a first time, Kyrie, eleison, calling upon the mercy of our Lord, that they may not know the avenging sword. A second time the faithful cry out, Kyrie, eleison, for they know their wills to be rebellious, and they desire him to check their rebellion, yet in mercy, not in wrath and fury. Still a third time they cry out. For they feel that those things within them that agree to the law of God are not yet free, and so they say, Kyrie, eleison, that they may be made free.(St. Albert the Great, qtd. in The Mass and the Saints, p. 43-4)
We can put forward three reasons why Christ should hear us and have mercy on us: because he is our brother; because he is our Redeemer; because he is our God. Therefore in the Mass we say three times, Christe, eleison. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 43)
We can put forward three reasons why Christ should hear us and have mercy on us: because he is our brother; because he is our Redeemer; because he is our God. Therefore in the Mass we say three times, Christe, eleison. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 43)
If the Gloria in excelsis is to be said, the celebrant goes to the middle to begin it. At the words Gloria in, he lays his hands extended on the altar: at excelsis, he elevates them; at Deo, he joins them, bowing his head moderately to the cross. Then, he returns to the missal from which he reads the rest of the hymn, taking care to bow his head moderately to the book at the words indicated in the missal.
(Hands extended on the altar)Gloria(elevated)in excélsis(joined, bows head)Deo.(Returns to book)Et in terra pax homínibus bonae voluntátis. Laudámus te.(Bows head) Benedícimus te. Adorámus te.(Bows head) Glorificámus te. Grátias ágimus tibi propter magnam glóriam tuam. Dómine Deus, Rex cæléstis, Deus Pater omnípotens. Dómine Fili unigénite,(Bows head)Jesus Christe. Dómine Deus, Agnus Dei, Fílius Patris. Qui tollis peccáta mundi, miserére nobis. Qui tollis peccáta mundi,(Bows head)súscipe deprecatiónem nostram. Qui sedes ad déxteram Patris, miserére nobis. Quóniam tu solus Sanctus. Tu solus Dóminus. Tu solus Altíssimus,(Bows head)Jesu Christe. Cum Sancto Spíritu in glória Dei Patris. Amen.
He then turns to his right to face the people to say Dominus vobiscum. In so doing, he pivots about in the same spot, so that his back will be directly in front of the missal.
EXCEPTION: If the Blessed Sacrament is reserved on the altar, he always turns to the people after going to the middle of the altar. When he turns, however, in order to avoid turning his back to the tabernacle, he always withdraws a little to the Gospel side to make the turn. See prefatory note.
[The Gloria] commemorates the heavenly glory, to the possession of which, after this life of misery, we are tending, in the words, Gloria in excelsis Deo, which are sung on festival days, on which the heavenly glory is commemorated, but are omitted in those sorrowful offices which commemorate our unhappy state. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
God’s mercy has never been lacking to those who call upon him. Nor is his mercy lacking today; nor shall it ever be lacking. Therefore on those days when consolation is to be offered to the people, the one who stands in the place of the Angel of Great Counsel, that is the bishop or priest, sings from the altar as if from the very presence of God, Gloria in excelsis Deo. It is as if he were saying, ‘I will certainly answer your cries and I will send to you in the Sacrament the one whom I sent into the world to your fathers, that you may partake of him, and be drawn out from your evils and be filled with every good.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 47)
The Gloria concludes with the word Amen. Sometimes this means, ‘let it be done’. Sometimes it means ‘truly’, as when our Lord says, “Amen, amen, I say to you.” Sometimes it means ‘a true thing’, or truth. . . . And this is what it means here, as if the people are saying, ‘Amen: what you have sung is true.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 49)
[The Gloria] commemorates the heavenly glory, to the possession of which, after this life of misery, we are tending, in the words, Gloria in excelsis Deo, which are sung on festival days, on which the heavenly glory is commemorated, but are omitted in those sorrowful offices which commemorate our unhappy state. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
God’s mercy has never been lacking to those who call upon him. Nor is his mercy lacking today; nor shall it ever be lacking. Therefore on those days when consolation is to be offered to the people, the one who stands in the place of the Angel of Great Counsel, that is the bishop or priest, sings from the altar as if from the very presence of God, Gloria in excelsis Deo. It is as if he were saying, ‘I will certainly answer your cries and I will send to you in the Sacrament the one whom I sent into the world to your fathers, that you may partake of him, and be drawn out from your evils and be filled with every good.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 47)
The Gloria concludes with the word Amen. Sometimes this means, ‘let it be done’. Sometimes it means ‘truly’, as when our Lord says, “Amen, amen, I say to you.” Sometimes it means ‘a true thing’, or truth. . . . And this is what it means here, as if the people are saying, ‘Amen: what you have sung is true.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 49)
Five times does the priest turn round towards the people, to denote that our Lord manifested Himself five times on the day of His Resurrection, as stated above in the treatise on Christ's Resurrection (Cf. ST III, q. 55, a. 3, Obj. 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 6)
Five times does the priest turn round towards the people, to denote that our Lord manifested Himself five times on the day of His Resurrection, as stated above in the treatise on Christ's Resurrection (Cf. ST III, q. 55, a. 3, Obj. 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 6)
(Opens hands)Dominus (joins hands) vobíscum.
He turns back to the missal by turning to his left (he does not make a complete circle).
With hands joined, the priest bows slightly to the cross and says:
While saying the Oratio, he extends his hands in the Orans position. At Per Dominum, etc., he joins his hands and makes a slight bow to the cross. (If the Oratio concludes with Qui vivis et regnas, he joins his hands but makes no bow.)
NOTE: Unlike the Novus Ordo, on some days, multiple saints may be commemorated on the same day. Up to three separate prayers may be said at the same Mass, one after another. Thus, if there are any memories (a second or third prayer) to be made, the priest finishes the first prayer in the normal way, and then again says Oremus before the second prayer. (If there are a total of three prayers, he says Oremus only twice: before the first, and again before the second.)
On certain days – for example, on Ember Days – the rubrics call for additional preces preceded by Flectamus genua. If Flectamus genua is said before an Oratio, he raises the front part of the chasuble with both hands and holds it against the edge of altar; then he kneels. The acolyte answering, Levate, the priest arises and says the Oratio.
...just as the greeting Dominus vobiscum is taken from what Boaz says to the reapers [Ruth 2:4], so the reply is taken from the second letter to Timothy: Et cum spiritu tuo [2 Timothy 4:22]. (St. Albert the Great, qtd. in The Mass and the Saints, p. 53)
...just as the greeting Dominus vobiscum is taken from what Boaz says to the reapers [Ruth 2:4], so the reply is taken from the second letter to Timothy: Et cum spiritu tuo [2 Timothy 4:22]. (St. Albert the Great, qtd. in The Mass and the Saints, p. 53)
We should consider why the people answer the priest in a different manner from that in which they were greeted. For they do not say Dominus vobiscum or something similar, but Et cum spiritu tuo. There are three reasons for this. The first is that the priest, when he stands at the altar, must be entirely in the spirit. The second is that the spirit of man frequently goes astray. The third is that what happens at the altar is clearly a work done by spiritual power. So the one who stands at the altar must be nothing but spirit, and must think nothing of the body or of the cares of the world. (St. Albert the Great, qtd. in The Mass and the Saints, p. 52)
We should consider why the people answer the priest in a different manner from that in which they were greeted. For they do not say Dominus vobiscum or something similar, but Et cum spiritu tuo. There are three reasons for this. The first is that the priest, when he stands at the altar, must be entirely in the spirit. The second is that the spirit of man frequently goes astray. The third is that what happens at the altar is clearly a work done by spiritual power. So the one who stands at the altar must be nothing but spirit, and must think nothing of the body or of the cares of the world. (St. Albert the Great, qtd. in The Mass and the Saints, p. 52)
[The Collect] contains the prayer which the priest makes for the people, that they may be made worthy of such great mysteries. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The prayer is called the Collect, either because the priest, who knows the secrets of the people, collects these secrets and offers them to our Lord, or because it is made for the people, who are collected in the communion of our Lord. For the work of God is always to collect, as the work of the devil is to disperse.(St. Albert the Great, qtd. in The Mass and the Saints, p. 54)
[The Collect] contains the prayer which the priest makes for the people, that they may be made worthy of such great mysteries. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The prayer is called the Collect, either because the priest, who knows the secrets of the people, collects these secrets and offers them to our Lord, or because it is made for the people, who are collected in the communion of our Lord. For the work of God is always to collect, as the work of the devil is to disperse.(St. Albert the Great, qtd. in The Mass and the Saints, p. 54)
The Oratio (or Orationes) finished, the celebrant reads the Epistle, his hands crossed and resting upon the book or on the altar.
The instruction of the faithful occurs next, because this sacrament [of the Eucharist] is "a mystery of faith," as stated above (Cf. ST III, q. 78, a. 3, ad 5). This instruction is given authoritatively when the Lectors and Subdeacons read aloud in the church the teachings of the prophets and apostles.(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The ministers utter the words of the teaching of the Old and New Testament, as a sign that this teaching was announced to the peoples through ministers sent by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 6)
The instruction of the faithful occurs next, because this sacrament [of the Eucharist] is "a mystery of faith," as stated above (Cf. ST III, q. 78, a. 3, ad 5). This instruction is given authoritatively when the Lectors and Subdeacons read aloud in the church the teachings of the prophets and apostles.(St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The ministers utter the words of the teaching of the Old and New Testament, as a sign that this teaching was announced to the peoples through ministers sent by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 6)
When he finishes the Epistle or Lesson, he joins his hands. He then reads the Gradual, Alleluia (or Tract), and Sequence (if any), according to the season. If there occurs any word calling for a genuflection, he genuflects resting his hands on the altar.
After the Alleluia (or Tract), he goes to the middle where he makes a moderate bow to the cross and says secretly:
After the "lesson," the choir sings the "Gradual," which signifies progress in life. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The word ‘gradual’ comes from ‘grades’, because those who have been instructed strive to pass through the different grades of virtues. More literally, it is called the Gradual because it is sung on the grades, or steps, of the altar.(St. Albert the Great, qtd. in The Mass and the Saints, p. 61)
After the "lesson," the choir sings the "Gradual," which signifies progress in life. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The word ‘gradual’ comes from ‘grades’, because those who have been instructed strive to pass through the different grades of virtues. More literally, it is called the Gradual because it is sung on the grades, or steps, of the altar.(St. Albert the Great, qtd. in The Mass and the Saints, p. 61)
Then the "Alleluia" is intoned, and this denotes spiritual joy; or in mournful offices the "Tract", expressive of spiritual sighing; for all these things ought to result from the aforesaid teaching. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Since advance in virtue, signified by the Gradual, gives rise not only to mourning, because of its difficulty, but also to joy, because of the relish that the virtuous man has in his virtue, the Church has ordained that on feast days when the eternal joy is commemorated, the Alleluia should be sung after the Gradual. “Alleluia shall be sung in her streets,” that is, in Jerusalem.(St. Albert the Great, qtd. in The Mass and the Saints, p. 63)
Then the "Alleluia" is intoned, and this denotes spiritual joy; or in mournful offices the "Tract", expressive of spiritual sighing; for all these things ought to result from the aforesaid teaching. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Since advance in virtue, signified by the Gradual, gives rise not only to mourning, because of its difficulty, but also to joy, because of the relish that the virtuous man has in his virtue, the Church has ordained that on feast days when the eternal joy is commemorated, the Alleluia should be sung after the Gradual. “Alleluia shall be sung in her streets,” that is, in Jerusalem.(St. Albert the Great, qtd. in The Mass and the Saints, p. 63)
He goes to the Gospel corner, places the missal in a diagonal position, and stands at a slight diagonal angle to the altar, facing the missal. Resting his hands on the missal, he says
At the words Sequentia, etc., he traces with his thumb a small cross on the book at the beginning of the Gospel and, at the response of the acolyte (Gloria tibi, Domine), he traces similar crosses on his forehead, mouth and breast; then he blesses himself.
He reads the Gospel with his hands resting on the missal. If a genuflection is called for (for example, at Christmas), he rests his hands on the altar and bends the knee toward the book. Whenever he pronounces the Name of Jesus or of Mary, he bows his head. At the end of the Gospel, he blesses himself and again traces with his thumb a small cross on the missal at the beginning of the Gospel, saying:
Bending over the book, he kisses the Gospel where he made the cross. (He does not lift the missal, as secular priests do.) He then straightens the missal so it is parallel to the front of the altar.
He goes to the middle, rest his hands on the altar, and says:
Credo (raises hands) in unum (joins hands, makes a moderate bow to the cross) DeumHe returns at once to the book and reads the rest of the Credo with hands joined. Patrem omnipoténtem, factórem cæli et terræ, visibílium ómnium et invisibílium. Et in unum (bows head toward book) Dóminum Jesum Christum, Fílium Dei unigénitum. Et ex Patre natum ante ómnia sǽcula. Deum de Deo, lumen de lúmine, Deum verum de Deo vero. Génitum, non factum, consubstantiálem Patri: per quem ómnia facta sunt. Qui propter nos hómines et propter nostram salútem descéndit de cælis
He goes to the middle and kneels (holding the chasuble against the altar’s edge as at Flectamus genua) for the words:
He then returns to the book for the rest of the Credo.
Crucifíxus étiam pro nobis: sub Póntio Piláto passus, et sepúltus est. Et resurréxit tértia die, secúndum Scriptúras. Et ascéndit in cælum: sedet ad déxteram Patris. Et íterum ventúrus est cum glória judicáre vivos et mórtuos: cujus regni non erit finis. Et in Spíritum Sanctum, Dóminum, et vivificántem: qui ex Patre Filióque procédit. Qui cum Patre et Fílio (bows head towards book) simul adorátur et conglorificátur: qui locútus est per Prophétas. Et Unam, Sanctam, Cathólicam et Apostólicam Ecclésiam. Confíteor unum baptísma in remissiónem peccatórum. Et exspécto resurrectiónem mortuórum. and at Et vitam venturi saeculi, he blesses himself.
Et vitam ventúri sǽculi: Amen.The people are instructed "perfectly" by Christ's teaching contained in the Gospel, which [in a solemn Mass] is read by the higher ministers, that is, by the Deacons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The people are instructed "perfectly" by Christ's teaching contained in the Gospel, which [in a solemn Mass] is read by the higher ministers, that is, by the Deacons. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
And because we believe Christ as the Divine truth, according to John 8:46, "If I tell you the truth, why do you not believe Me?" after the Gospel has been read, the "Creed" is sung in which the people show that they assent by faith to Christ's doctrine. And it is sung on those festivals of which mention is made therein, as on the festivals of Christ, of the Blessed Virgin, and of the apostles, who laid the foundations of this faith, and on other such days. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
And because we believe Christ as the Divine truth, according to John 8:46, "If I tell you the truth, why do you not believe Me?" after the Gospel has been read, the "Creed" is sung in which the people show that they assent by faith to Christ's doctrine. And it is sung on those festivals of which mention is made therein, as on the festivals of Christ, of the Blessed Virgin, and of the apostles, who laid the foundations of this faith, and on other such days. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
After the Credo (or after the Gospel, if there is no Credo), he comes to the middle and turns to the people, pivoting about in the same spot. Opening and joining his hands, as before, he says:
He returns to the altar by turning back to his left.
Opening and elevating his hands and making a moderate bow to the cross, he says:
At the last syllable Oremus, he joins his hands. Going to the book, he reads the Offertory verse and then returns to the middle, drawing the book nearer to the middle; it is left in a diagonal position.
In regard to the oblation, two things are done, namely, the people's praise in singing the "offertory," expressing the joy of the offerers, and the priest's prayer asking for the people's oblation to be made acceptable to God. Hence David said (1 Chronicles 29:17): "In the simplicity of my heart, I have . . . offered all these things: and I have seen with great joy Thy people which are here present, offer Thee their offerings": and then he makes the following prayer: "Domine Deus, custodi hanc voluntatem." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
In regard to the oblation, two things are done, namely, the people's praise in singing the "offertory," expressing the joy of the offerers, and the priest's prayer asking for the people's oblation to be made acceptable to God. Hence David said (1 Chronicles 29:17): "In the simplicity of my heart, I have . . . offered all these things: and I have seen with great joy Thy people which are here present, offer Thee their offerings": and then he makes the following prayer: "Domine Deus, custodi hanc voluntatem." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
He uses both hands to lift the veil from the chalice. He folds the veil and lays it on the Epistle side of the altar. Placing his left hand on the altar (outside the corporal), he removes with his right hand the pall and places it either on the folded veil or – as is commonly done –upright against the center altar card.
Having placed his hands on the altar on either side of the corporal, he says secretly, raising his hands:
Quid retríbuam (joins hands) Dómino pro ómnibus quae retríbuit mihi?
Saying Calicem salutaris, he takes the chalice with paten and host on it, his right hand grasping the node and his left the base.
Elevating it above the corporal with the base of the chalice at the height of his breast, and with eyes raised to heaven, he secretly says:
Suscipe sancta Trínitas hanc oblatiónem, quam tibi óffero in memóriam Passiónis Dómini nostri Jesu Christi: et praesta, ut in conspéctu tuo tibi placens ascéndat; (at ascendat, he replaces the chalice on the corporal, the right hand completing the action. With the left hand, the celebrant removes the paten, and, holding it in both hands, lowers the host on to the corporal in front of the chalice, but so that the host does not touch the chalice. He places the paten to the right, partly under the corporal and over the purificator. He then covers the chalice with the pall.) et meam et ómnium fidélium salútem operétur aetérnam.
We use the chalice to stand for the tomb, the paten for the stone placed at the mouth of the tomb, the pall and corporal for the winding cloths in which our Lord’s body was wrapped by St. Joseph in his work of love.(St. Albert the Great, qtd. in The Mass and the Saints, p. 80)
We use the chalice to stand for the tomb, the paten for the stone placed at the mouth of the tomb, the pall and corporal for the winding cloths in which our Lord’s body was wrapped by St. Joseph in his work of love.(St. Albert the Great, qtd. in The Mass and the Saints, p. 80)
Joining his hands, he makes a moderate bow to the cross and goes to the Epistle corner to wash his fingers.
Lavabo inter innocéntes manus meas, et circúmdabo altáre tuum Dómine: ut áudiam vocem laudis, et enárrem univérsa mirabília tua. Dómine diléxi decórem domus tuae, et locum habitatiónis glóriae tuae. (Unlike the Roman Rite, he does not continue the psalm any further.)
The washing of the hands is done in the celebration of mass out of reverence for this sacrament; and this for two reasons: first, because we are not wont to handle precious objects except with the hands being washed; hence it seems indecent for anyone to approach so great a sacrament with hands that are, even literally, unclean. Secondly, on account of its signification, because, as Dionysius says (Eccl. Hier. iii), the washing of the extremities of the limbs denotes cleansing from even the smallest sins, according to John 13:10: "He that is washed needeth not but to wash his feet." And such cleansing is required of him who approaches this sacrament; and this is denoted by the confession which is made before the "Introit" of the mass. Moreover, this was signified by the washing of the priests under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the Church observes this ceremony, not because it was prescribed under the Old Law, but because it is becoming in itself, and therefore instituted by the Church. Hence it is not observed in the same way as it was then: because the washing of the feet is omitted, and the washing of the hands is observed; for this can be done more readily, and suffices far denoting perfect cleansing. For, since the hand is the "organ of organs" (De Anima iii), all works are attributed to the hands: hence it is said in Psalm 25:6: "I will wash my hands among the innocent." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 1)
The washing of the hands is done in the celebration of mass out of reverence for this sacrament; and this for two reasons: first, because we are not wont to handle precious objects except with the hands being washed; hence it seems indecent for anyone to approach so great a sacrament with hands that are, even literally, unclean. Secondly, on account of its signification, because, as Dionysius says (Eccl. Hier. iii), the washing of the extremities of the limbs denotes cleansing from even the smallest sins, according to John 13:10: "He that is washed needeth not but to wash his feet." And such cleansing is required of him who approaches this sacrament; and this is denoted by the confession which is made before the "Introit" of the mass. Moreover, this was signified by the washing of the priests under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the Church observes this ceremony, not because it was prescribed under the Old Law, but because it is becoming in itself, and therefore instituted by the Church. Hence it is not observed in the same way as it was then: because the washing of the feet is omitted, and the washing of the hands is observed; for this can be done more readily, and suffices far denoting perfect cleansing. For, since the hand is the "organ of organs" (De Anima iii), all works are attributed to the hands: hence it is said in Psalm 25:6: "I will wash my hands among the innocent." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 1)
Having dried his fingers on the towel, he returns to the middle. Profoundly inclined before the altar, he says:
In spiritu humilitátis, et in ánimo contríto, suscipiámur Dómine a te: et sic fiat sacrifícium nostrum, ut a te suscipiátur hódie, (he stands erect) et pláceat tibi Dómine Deus.
From now until the ablutions, the priest should be careful neither to turn the leaves of the missal nor to touch anything with the thumb and forefinger of either hand, since these are about to handle the Body of the Lord.
Turning to the people with his hands raised and extended, he says in the moderate voice:
Orate fratres, (he joins his hands and continues in the low voice while turning back to the altar by his right, so that he makes a complete circle) ut meum ac vestrum páriter in conspéctu Dómini sit accéptum sacrifícium.
Now he turns to the people, asking them to support him by their prayer in the unity of the Church, saying, Orate, Fratres, . . . . Even though he holds the place of the giver of sanctity, he seeks the help of prayer, to show the truth of the Apostle’s words, “He himself also is compassed with infirmity.” And the infirm man needs the help of the Church, for St. James says, “Pray for one another, that you may be saved.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 88)
He says, meum ac vestrum, for both what is offered on the altar and those who offer it are offered to God. And by giving of their substance that the offering may be made, the people manifest their interior oblation to God.(St. Albert the Great, qtd. in The Mass and the Saints, p. 89)
Now he turns to the people, asking them to support him by their prayer in the unity of the Church, saying, Orate, Fratres, . . . . Even though he holds the place of the giver of sanctity, he seeks the help of prayer, to show the truth of the Apostle’s words, “He himself also is compassed with infirmity.” And the infirm man needs the help of the Church, for St. James says, “Pray for one another, that you may be saved.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 88)
He says, meum ac vestrum, for both what is offered on the altar and those who offer it are offered to God. And by giving of their substance that the offering may be made, the people manifest their interior oblation to God.(St. Albert the Great, qtd. in The Mass and the Saints, p. 89)
With hands joined, he continues:
keeping his hands joined before his breast. But he open and extends his hands while he says the Secret.
At Jesum Christum, in the conclusion, he joins his hands and slightly bows his head to the cross.
If there are any memories, he says, with hands joined, Oremus, before the first only one: but he opens his hands in the usual way for the prayer, and slightly bows his head to the cross at the last Jesum Christum.
Now the giver of sanctity offers the secret prayer. At every Mass throughout the year he asks that the people who have offered their gifts may be incorporated into the body of Christ and so offered to God. This is made clear by the secret prayer of the first Mass of the year [i.e., 1st Sun. of Advent]: “May these sacred things, O Lord, cleanse us by their mighty power, and make us come in purity to their origin.” For the origin of these offerings is the offering that Christ made of himself. This prayer is called the Secret because it is said silently and secretly. The reason for this is that the giver of sanctity is now offering and asking for the holiest of things, and these must be concealed from the mass of people, so that they may be reverenced the more. For things that are shown to the people become familiar and are reckoned of little worth. (St. Albert the Great, qtd. in The Mass and the Saints, p. 90)
Now the giver of sanctity offers the secret prayer. At every Mass throughout the year he asks that the people who have offered their gifts may be incorporated into the body of Christ and so offered to God. This is made clear by the secret prayer of the first Mass of the year [i.e., 1st Sun. of Advent]: “May these sacred things, O Lord, cleanse us by their mighty power, and make us come in purity to their origin.” For the origin of these offerings is the offering that Christ made of himself. This prayer is called the Secret because it is said silently and secretly. The reason for this is that the giver of sanctity is now offering and asking for the holiest of things, and these must be concealed from the mass of people, so that they may be reverenced the more. For things that are shown to the people become familiar and are reckoned of little worth. (St. Albert the Great, qtd. in The Mass and the Saints, p. 90)
After the Secret(s) have been said, except for the last termination, the priest rests his hands on the altar on either side of the corporal and begins in the clear voice:
He says: Dominus vobiscum, with his hands still resting on the altar;
but at Sursum corda, he raises and extends his hands.
At Gratias agamus...nostro, he joins his hands, makes a moderate bow to the cross and then extends them to their usual position.
At the fourth word from the end of the Preface (generally the word is either deprecamur or canimus), he joins his hands and begins the Sanctus, standing erect.
Five times does the priest turn round towards the people, to denote that our Lord manifested Himself five times on the day of His Resurrection, as stated above in the treatise on Christ's Resurrection (III, q. 55, a. 3, Obj. 3). But the priest greets the people seven times, namely, five times, by turning round to the people, and twice without turning round, namely, when he says, "Dominus vobiscum" before the "Preface," and again when he says, "May the peace of the Lord be ever with you": and this is to denote the sevenfold grace of the Holy Ghost. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 6)
Five times does the priest turn round towards the people, to denote that our Lord manifested Himself five times on the day of His Resurrection, as stated above in the treatise on Christ's Resurrection (III, q. 55, a. 3, Obj. 3). But the priest greets the people seven times, namely, five times, by turning round to the people, and twice without turning round, namely, when he says, "Dominus vobiscum" before the "Preface," and again when he says, "May the peace of the Lord be ever with you": and this is to denote the sevenfold grace of the Holy Ghost. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 6)
Then, regarding the consecration, performed by supernatural power, the people are first of all excited to devotion in the "Preface," hence they are admonished "to lift up their hearts to the Lord," (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The Mass is the highest work of contemplation that can be. And so the priest raises his hands, as to fly, and he says, Sursum corda. And the people reply, “We are already holding them before our Lord.”(St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 93)
Then, regarding the consecration, performed by supernatural power, the people are first of all excited to devotion in the "Preface," hence they are admonished "to lift up their hearts to the Lord," (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The Mass is the highest work of contemplation that can be. And so the priest raises his hands, as to fly, and he says, Sursum corda. And the people reply, “We are already holding them before our Lord.”(St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 93)
At Benedictus he blesses himself.
Therefore when the "Preface" is ended the people devoutly praise Christ's Godhead, saying with the angels: "Sanctus, sanctus, sanctus"; and His humanity, saying with the children: "Blessed is he that cometh." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Therefore when the "Preface" is ended the people devoutly praise Christ's Godhead, saying with the angels: "Sanctus, sanctus, sanctus"; and His humanity, saying with the children: "Blessed is he that cometh." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
With his hands joined, the celebrant, profoundly inclined, begins in the low voice:
at uti accepta habeas, he stands erect at the first word;
at benedicas, he lays his left hand on the altar and with his right hand he makes over the host and chalice the three crosses as marked in the missal. These crosses are made with only the first three fingers of the right hand. These three fingers are joined and extended while the last two fingers are bent in toward the palm.
dona, múnera, sancta sacrifícia illibáta:Having made the third cross at Haec sancta sacrificia illibata, he joins his hands before his breast and continues:
The priest, in celebrating the mass, makes use of the sign of the cross to signify Christ's Passion which was ended upon the cross. Now, Christ's Passion was accomplished in certain stages. First of all there was Christ's betrayal, which was the work of God, of Judas, and of the Jews; and this is signified by the triple sign of the cross at the words, "Haec + dona, haec + munera, haec + sancta sacrificia illibata." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3.)
The priest, in celebrating the mass, makes use of the sign of the cross to signify Christ's Passion which was ended upon the cross. Now, Christ's Passion was accomplished in certain stages. First of all there was Christ's betrayal, which was the work of God, of Judas, and of the Jews; and this is signified by the triple sign of the cross at the words, "Haec + dona, haec + munera, haec + sancta sacrificia illibata." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3.)
After Papa nostro, he inserts the name of the reigning Pontiff; but if the Holy See is vacant, the foregoing words are omitted.
After Antistite nostro, he supplies the name of the bishop in whose diocese he is celebrating; he does not insert the name of any other superior. If the See is vacant, the words are omitted. The words Rege nostro are omitted in America.
In the Memento Domine, at the letters N. et N., the priest lowers his eyes (but not his head). Here he is allowed a brief pause in which re recalls (mentally not verbally), those whom he wishes specially to commend to God. Our Caeremoniale permits only “a brief pause,” not a prolonged one...
The priest makes a "commemoration," first of those for whom this sacrifice is offered, namely, for the whole Church, and "for those set in high places" (1 Timothy 2:2), and, in a special manner, of them "who offer, or for whom the mass is offered." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The priest makes a "commemoration," first of those for whom this sacrifice is offered, namely, for the whole Church, and "for those set in high places" (1 Timothy 2:2), and, in a special manner, of them "who offer, or for whom the mass is offered." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
At Communicantes, the priest once more elevates and extends his hands. At the names of Mary and Jesus, he makes a moderate bow.
At Per eumdem Christum, he joins his hands and makes a moderate bow.
He once more opens his hands and begins:
He does not join his hands at the termination: Per Christum, etc., nor does he bow.
The priest commemorates the saints, invoking their patronage for those mentioned above, when he says: "Communicantes et memoriam venerantes," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Here the Canon comes to the third form of communion, which is more hidden than the other two. Therefore, it expressly states that we are in communion with the saints in heaven by the sacrament of the altar: for what they see in plain truth, we approach through the appearance of the sacrament.(St. Albert the Great, qtd. in The Mass and the Saints, p. 117)
The priest commemorates the saints, invoking their patronage for those mentioned above, when he says: "Communicantes et memoriam venerantes," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Here the Canon comes to the third form of communion, which is more hidden than the other two. Therefore, it expressly states that we are in communion with the saints in heaven by the sacrament of the altar: for what they see in plain truth, we approach through the appearance of the sacrament.(St. Albert the Great, qtd. in The Mass and the Saints, p. 117)
The priest concludes the petition when he says: "Hanc igitur oblationem," etc., in order that the oblation may be salutary to them for whom it is offered. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The priest concludes the petition when he says: "Hanc igitur oblationem," etc., in order that the oblation may be salutary to them for whom it is offered. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
At Quam oblationem, he lays his left hand on the altar; with his right hand he makes three crosses in the customary way over the chalice and host.
Q
uam oblatiónem tu, Deus, in ómnibus,
bene díctam, adscríp tam, ra tam, rationábilem, acceptabilémque fácere dignéris: ut nobis (one cross over the host and one over the chalice) Cor pus et San guis fiat dilectíssimi Fílii tui Dómini nostri (moderate bow) Jesu Christi.
Christ was sold to the Priests, to the Scribes, and to the Pharisees: and to signify this the threefold sign of the cross is repeated, at the words, "benedictam, adscriptam, ratam." Or again, to signify the price for which He was sold, viz. thirty pieces of silver. And a double cross is added at the words—"ut nobis Corpus et Sanguis fiat," etc., to signify the person of Judas the seller, and of Christ Who was sold. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Christ was sold to the Priests, to the Scribes, and to the Pharisees: and to signify this the threefold sign of the cross is repeated, at the words, "benedictam, adscriptam, ratam." Or again, to signify the price for which He was sold, viz. thirty pieces of silver. And a double cross is added at the words—"ut nobis Corpus et Sanguis fiat," etc., to signify the person of Judas the seller, and of Christ Who was sold. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Then the priest comes to the consecration itself. Here he asks first of all for the effect of the consecration, when he says: "Quam oblationem tu Deus," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Then the priest comes to the consecration itself. Here he asks first of all for the effect of the consecration, when he says: "Quam oblationem tu Deus," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
It is not unfitting for us to ask God to do what we most certainly know he will do. Still, it seems that [at these words] the priest prays not that the consecration would occur, but that it would be fruitful for us, saying significantly "ut nobis Corpus et Sanguis fiat" ["that it would become for us the Body and Blood"]. This is the meaning of the words "Hanc oblationem . . . facere digneris benedictam" ["Vouchsafe to make this oblation blessed"]. According to Augustine (Paschasius, De Corp. et Sang. Dom. xii), this is so "that we may receive a blessing [benedictam]," namely, through grace; "adscriptam, i.e., that we may be enrolled in heaven; ratam, i.e., that we may be incorporated in Christ; rationabilem, i.e., that we may be stripped of our animal sense; acceptabilemque, i.e., that we who in ourselves are displeasing, may, by its means, be made acceptable to His only Son." (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 7)
Five things are said to distinguish this oblation from the ancient ones. The ancient oblations were empty of grace, and so no blessing flowed from them. They were not enrolled [adscriptam] for an everlasting memorial; they were invented by men, or ordained by God to keep men from idols. The old oblations were not established [ratam], but were proved on many accounts to be deficient. They were not rational [rationabilem], and so were overthrown, and they were never acceptable [acceptabilemque] to the heart of God.(St. Albert the Great, qtd. in The Mass and the Saints, p. 125)
It is not unfitting for us to ask God to do what we most certainly know he will do. Still, it seems that [at these words] the priest prays not that the consecration would occur, but that it would be fruitful for us, saying significantly "ut nobis Corpus et Sanguis fiat" ["that it would become for us the Body and Blood"]. This is the meaning of the words "Hanc oblationem . . . facere digneris benedictam" ["Vouchsafe to make this oblation blessed"]. According to Augustine (Paschasius, De Corp. et Sang. Dom. xii), this is so "that we may receive a blessing [benedictam]," namely, through grace; "adscriptam, i.e., that we may be enrolled in heaven; ratam, i.e., that we may be incorporated in Christ; rationabilem, i.e., that we may be stripped of our animal sense; acceptabilemque, i.e., that we who in ourselves are displeasing, may, by its means, be made acceptable to His only Son." (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 7)
Five things are said to distinguish this oblation from the ancient ones. The ancient oblations were empty of grace, and so no blessing flowed from them. They were not enrolled [adscriptam] for an everlasting memorial; they were invented by men, or ordained by God to keep men from idols. The old oblations were not established [ratam], but were proved on many accounts to be deficient. They were not rational [rationabilem], and so were overthrown, and they were never acceptable [acceptabilemque] to the heart of God.(St. Albert the Great, qtd. in The Mass and the Saints, p. 125)
At Qui pridie quam pateretur, he wipes the tips of his thumbs and forefingers on the corporal.
At manus suas, he presses down with the forefinger of his left hand the edge of the host so that the opposite edge being elevated, he can take hold of the host with his right hand.
He uses, as usual, the thumb and forefinger to do this; then he takes hold of the host with the thumb and forefinger of the left hand.
at the words elevatis oculis, he raises his eyes toward heaven and immediately lowers them.
At benedixit, letting go the host with his right hand, he makes the sign of the cross over it once with the right hand, with the thumb and first two fingers extended while the last two fingers are bent toward the palm.
díxit,
At accipite, he takes hold of the host
also with the thumb and forefinger
of the right hand.
The priest does not lean on his forearms as secular priests do for the Consecration, but he stands almost erect with his body only slightly bent forward.
He pronounces the words of Consecration secretly, attentively, without interruption and with the utmost reverence:
When these words have been uttered, holding the Host in the same manner as before and still keeping It over the corporal,between the thumb and forefinger of each hand, the other fingers extended and joined at the tips, he geneflects.
Then, arising and following the Host with his eyes, he reverently raises It above his head so that It may be seen and adored by the people. Lowering It in a reverent manner to the corporal, he withdraws first his left hand and then with his right hand lays the Host on the corporal.
He now joins together the thumb and forefinger of both hands and, except when he has to touch or handle the Host, keeps them so joined until he has received the ablutions.
After he has reverently laid the consecrated Host on the corporal, the celebrant places his hands upon the right and left of the corporal. Then he genuflects, and, without making any pause, rises.
As is stated in the last chapter of John (verse 25), our Lord said and did many things which are not written down by the Evangelists; and among them is the uplifting of His eyes to heaven at the supper; nevertheless the Roman Church had it by tradition from the apostles. For it seems reasonable that He Who lifted up His eyes to the Father in raising Lazarus to life, as related in John 11:41, and in the prayer which He made for the disciples (John 17:1), had more reason to do so in instituting this sacrament, as being of greater import. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 2)
As is stated in the last chapter of John (verse 25), our Lord said and did many things which are not written down by the Evangelists; and among them is the uplifting of His eyes to heaven at the supper; nevertheless the Roman Church had it by tradition from the apostles. For it seems reasonable that He Who lifted up His eyes to the Father in raising Lazarus to life, as related in John 11:41, and in the prayer which He made for the disciples (John 17:1), had more reason to do so in instituting this sacrament, as being of greater import. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 2)
The Passion was foreshadowed at the last supper. To denote this, two crosses are made, one in consecrating the body, the other in consecrating the blood; each time while saying, "benedixit" (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The Passion was foreshadowed at the last supper. To denote this, two crosses are made, one in consecrating the body, the other in consecrating the blood; each time while saying, "benedixit" (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The whole life and passion of Christ is expressed in the Mass. So when the priest raises the sacred host and chalice, he represents how Christ was raised high upon the Cross. All must humble themselves and bend the knee when the body of Christ is raised up, for the true Christ who is in heaven is in the host. Do not copy those wretched men who neither bend their knees nor bare their heads. For the prophet David says to the priests, “Exalt the Lord your God,” and then to everyone, “And adore his footstool,” that is, the host. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 137)
The whole life and passion of Christ is expressed in the Mass. So when the priest raises the sacred host and chalice, he represents how Christ was raised high upon the Cross. All must humble themselves and bend the knee when the body of Christ is raised up, for the true Christ who is in heaven is in the host. Do not copy those wretched men who neither bend their knees nor bare their heads. For the prophet David says to the priests, “Exalt the Lord your God,” and then to everyone, “And adore his footstool,” that is, the host. (St. Vincent Ferrer, qtd. in The Mass and the Saints, p. 137)
At Simili modo, he uncovers the chalice.
Lightly striking the thumbs and forefingers
of both hands on the rim of the chalice, he says:
at the words: sanctas ac venerabiles manus suas, he takes hold of the chalice by the node with his right hand and by the base with his left.
At item tibi gratias agens, he raises the chalice a few inches and immediately sets it down, raising and lowering his eyes in unison with the raising and lowering of the chalice.
At benedixit, having placed the last three fingers of his left hand on the base of the chalice to steady it, he makes with the last three fingers of his right hand a cross over the chalice from lip to lip.
díxit, dedítque discípulis suis, dicens:At accipite, he takes the chalice in his right hand, the thumb and forefingers (joined together) in front of the node, the other three behind it. He tilts the chalice slighty toward himself and places the last three fingers of the left hand under its base while the thumb and forefinger joined together rest on the base of the chalice. He keeps the chalice in this position.
Again it should be noted that the priest does not lean over the altar, resting on his forearms as do secular priests. Instead, he stands erect, with his head bowed.
He pronounces the words of Consecration secretly, without interruption and with the greatest attention and reverence:
He replaces the chalice on the altar,
genuflects, rises, and keeping his eyes fixed on the chalice, elevates it.
In the elevation, he holds the chalice as before, namely, the node in his right hand and the base of the chalice in his left. The Caeremoniale states that the base of the chalice should not be raised higher than the priest’s head; the rule commonly followed is to elevate the base to the level of the eyes.
Lowering the chalice
to its place on the corporal, he says:
Then he covers it with the pall (using his right hands to do so), genflects and arises.
The Caeremoniale does not direct that a pause be made either at the above genuflections or at the elevations of the Host and the chalice. The phrase genuflexus adorat merely means that the priest shows his interior adoration by making a genuflection. Nowhere do the rubrics state that he should interrupt his genuflection by keeping the knee on the floor for a prolonged pause. Nor should a pronounced pause be made when the Host or the chalice is elevated. Most certainly the ceremony should not be done hurriedly, and just as certainly the reverent priest will carefully avoid anything savoring of a theatrical display of piety.
At the words: Unde et memores, he extends his arms in a cruciform shape. The missal directs that this be done “more than usual but moderately.” In practice in our province, however, the arms were often extended nearly completely. Bonniwell argues against this customary practice as follows:
“Concerning this rubric, the following should be noted:
(1) he does not raise his hands higher than his shoulders;
(2) he does not hold his hands in the usual attitude of prayer,i.e., with the just visible from behind;
(3) he does not stretch out his arms to their full extent.
Instead, he is directed to hold his arms at a “moderate” distance. Since the word “moderate” means in precise language midway between extremes, the priest should hold his hands not more than midway between the usual attitude of prayer and full outstretch arms.
at the words: ac datis, he places his left hand on the corporal with the last three fingers of that hand holding firm the base of the chalice; (Whenever the priest makes the sign of the cross over the chalice, or removes the pall from or replaces it on the chalice, he places the last three fingers of his left hand on the base of the chalice.)
with his right hand (the last three fingers extended) makes three crosses over the Host and the chalice, at Hostiam puram, at Hostiam sanctam, and at Hostiam immaculatam.
puram, Hóstiam sanctam, Hóstiam immaculátam,Then he makes another cross over the Host only, at the words: Panem, and a cross over the chalice only, at Calicem.
sanctum vitæ ætérnæ, et Cálicem salútis perpétuæ.With his hands raised and elevated in the usual way, he says
The actions performed by the priest in mass are not ridiculous gestures, since they are done so as to represent something else. The priest in extending his arms signifies the outstretching of Christ's arms upon the cross. He also lifts up his hands as he prays, to point out that his prayer is directed to God for the people, according to Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens": and Exodus 17:11: "And when Moses lifted up his hands Israel overcame." That at times he joins his hands, and bows down, praying earnestly and humbly, denotes the humility and obedience of Christ, out of which He suffered. He closes his fingers, i.e. the thumb and first finger, after the consecration, because, with them, he had touched the consecrated body of Christ; so that if any particle cling to the fingers, it may not be scattered: and this belongs to the reverence for this sacrament. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 5)
The actions performed by the priest in mass are not ridiculous gestures, since they are done so as to represent something else. The priest in extending his arms signifies the outstretching of Christ's arms upon the cross. He also lifts up his hands as he prays, to point out that his prayer is directed to God for the people, according to Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens": and Exodus 17:11: "And when Moses lifted up his hands Israel overcame." That at times he joins his hands, and bows down, praying earnestly and humbly, denotes the humility and obedience of Christ, out of which He suffered. He closes his fingers, i.e. the thumb and first finger, after the consecration, because, with them, he had touched the consecrated body of Christ; so that if any particle cling to the fingers, it may not be scattered: and this belongs to the reverence for this sacrament. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 5)
The priest, as the giver of sanctity, recites all the prayers with his arms cruciform, to show the people an image of Christ on the Cross, fulfilling the figure of Moses who also prayed in this way, and to show that he is ready to receive all into the embrace of charity, as it is said, “I have spread forth my hands all the day to an unbelieving people.” Yet this prayer he says with his hands raised on high and stretched forth more than at other times, to show his intention that the sacrifice may be raised to heaven, as if to say, ‘The raising of my hands is as the evening sacrifice, which Christ raised up to heaven in the evening of the world.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 142)
The priest, as the giver of sanctity, recites all the prayers with his arms cruciform, to show the people an image of Christ on the Cross, fulfilling the figure of Moses who also prayed in this way, and to show that he is ready to receive all into the embrace of charity, as it is said, “I have spread forth my hands all the day to an unbelieving people.” Yet this prayer he says with his hands raised on high and stretched forth more than at other times, to show his intention that the sacrifice may be raised to heaven, as if to say, ‘The raising of my hands is as the evening sacrifice, which Christ raised up to heaven in the evening of the world.’(St. Albert the Great, qtd. in The Mass and the Saints, p. 142)
After the consecration, the priest makes the sign of the cross, not for the purpose of blessing and consecrating, but only for calling to mind the virtue of the cross, and the manner of Christ's suffering, as is evident from what has been said (ad 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 4)
In order to represent Christ's five wounds, there is a fivefold signing of the cross at the words, "hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vitae aeternae, et calicem salutis perpetuae." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
After the consecration, the priest makes the sign of the cross, not for the purpose of blessing and consecrating, but only for calling to mind the virtue of the cross, and the manner of Christ's suffering, as is evident from what has been said (ad 3). (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 4)
In order to represent Christ's five wounds, there is a fivefold signing of the cross at the words, "hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vitae aeternae, et calicem salutis perpetuae." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The priest asks that the sacrifice accomplished may find favor with God, when he says: "Supra quae propitio," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Although this sacrament is of itself preferable to all ancient sacrifices, yet the sacrifices of the men of old were most acceptable to God on account of their devotion. Consequently the priest asks that this sacrifice may be accepted by God through the devotion of the offerers, just as the former sacrifices were accepted by Him. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 8)
The priest asks that the sacrifice accomplished may find favor with God, when he says: "Supra quae propitio," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Although this sacrament is of itself preferable to all ancient sacrifices, yet the sacrifices of the men of old were most acceptable to God on account of their devotion. Consequently the priest asks that this sacrifice may be accepted by God through the devotion of the offerers, just as the former sacrifices were accepted by Him. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 8)
At the first word of this prayer, the priest crosses his arms on his breast, the right arm over the left, and makes a profound bow.
He remains in this position until he comes to the words:
when he begins gradually to rise;
At the word altaris, he kisses the right side of the corporal, his arms still being folded.
pus,and the chalice at Sanguinem.
guinem sumpsérimus,At Benedictione, he places his left hands on the lower part of his breast and with his right hand blesses himself, without however, actually touching himself.
dictióne caelésti,
In making this sign of the cross,
he has his last three fingers extended
and his thumb and forefinger joined.
At Per eumdem, he joins his hands.
The priest begs for the effect of this sacrifice and sacrament, first for the partakers, saying: "Supplices te rogamus"; then for the dead, who can no longer receive it, saying: "Memento etiam, Domine," etc.; thirdly, for the priests themselves who offer, saying: "Nobis quoque peccatoribus," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The priest begs for the effect of this sacrifice and sacrament, first for the partakers, saying: "Supplices te rogamus"; then for the dead, who can no longer receive it, saying: "Memento etiam, Domine," etc.; thirdly, for the priests themselves who offer, saying: "Nobis quoque peccatoribus," etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The priest does not pray that the sacramental species may be borne up to heaven; nor that Christ's true body may be borne thither, for it does not cease to be there; but he offers this prayer for Christ's mystical body, which is signified in this sacrament, that the angel standing by at the Divine mysteries may present to God the prayers of both priest and people, according to Revelation 8:4: "And the smoke of the incense of the prayers of the saints ascended up before God, from the hand of the angel." But God's "altar on high" means either the Church triumphant, unto which we pray to be translated, or else God Himself, in Whom we ask to share; because it is said of this altar (Exodus 20:26): "Thou shalt not go up by steps unto My altar, i.e. thou shalt make no steps towards the Trinity." Or else by the angel we are to understand Christ Himself, Who is the "Angel of great counsel" (Isaiah 9:6, LXX), Who unites His mystical body with God the Father and the Church triumphant.
And from this the mass derives its name [missa; because the priest sends [mittit] his prayers up to God through the angel, as the people do through the priest. or else because Christ is the victim sent [missa] to us: accordingly the deacon on festival days "dismisses" the people at the end of the mass, by saying: "Ite, missa est," that is, the victim has been sent [missa est] to God through the angel, so that it may be accepted by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 9)
The priest does not pray that the sacramental species may be borne up to heaven; nor that Christ's true body may be borne thither, for it does not cease to be there; but he offers this prayer for Christ's mystical body, which is signified in this sacrament, that the angel standing by at the Divine mysteries may present to God the prayers of both priest and people, according to Revelation 8:4: "And the smoke of the incense of the prayers of the saints ascended up before God, from the hand of the angel." But God's "altar on high" means either the Church triumphant, unto which we pray to be translated, or else God Himself, in Whom we ask to share; because it is said of this altar (Exodus 20:26): "Thou shalt not go up by steps unto My altar, i.e. thou shalt make no steps towards the Trinity." Or else by the angel we are to understand Christ Himself, Who is the "Angel of great counsel" (Isaiah 9:6, LXX), Who unites His mystical body with God the Father and the Church triumphant.
And from this the mass derives its name [missa; because the priest sends [mittit] his prayers up to God through the angel, as the people do through the priest. or else because Christ is the victim sent [missa] to us: accordingly the deacon on festival days "dismisses" the people at the end of the mass, by saying: "Ite, missa est," that is, the victim has been sent [missa est] to God through the angel, so that it may be accepted by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 9)
The outstretching of Christ's body, and the shedding of the blood, and the fruits of the Passion, are signified by the triple signing of the cross at the words, "corpus et sanguinem sumpserimus, omni benedictione." etc. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The outstretching of Christ's body, and the shedding of the blood, and the fruits of the Passion, are signified by the triple signing of the cross at the words, "corpus et sanguinem sumpserimus, omni benedictione." etc. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
With his hands still joined, he says:
and at the letters: N. et N., he briefly recalls the memory of the dead, his eyes fixed on the Sacrifice. (See the Memento at the beginning of the Canon).
Then opening his hands, he says the remainder of that prayer:
At its conclusion: Per eumdem, etc., he joins his hands.
He says these first three words in the clear voice, at the same time he lightly strikes his breast with the last three fingers of his right hand; after which, he continues the prayer in the low voice with hands extended and elevated as before.
He says, Nobis quoque peccatoribus, who intercedes for others, when we ourselves have greater need of others’ prayers. Therefore the priest at this moment raises his voice a little and strikes his breast. The striking denotes the work of satisfying for sin, since a blow brings pain. The audible speech denotes the act of confession.(St. Albert the Great, qtd. in The Mass and the Saints, p. 156)
He says, Nobis quoque peccatoribus, who intercedes for others, when we ourselves have greater need of others’ prayers. Therefore the priest at this moment raises his voice a little and strikes his breast. The striking denotes the work of satisfying for sin, since a blow brings pain. The audible speech denotes the act of confession.(St. Albert the Great, qtd. in The Mass and the Saints, p. 156)
At bona creas, he lays his left hand on the base of the chalice
and with the three last fingers of his right hand, he three times signs the whole sacrifice, (i.e. the Host and the chalice), at sanctificas, at vivificas, and at benedicis
ficas, viví ficas, bene dícis et præstas nobis.When he has said: Praestas nobis, he genuflects and at once arises. With the forefinger of the left hand, he lightly presses down the edge of the Host and thus is enabled to take hold of the Host with the thumb and forefinger of the right hand.
Christ's threefold prayer upon the cross is represented; one for His persecutors when He said, "Father, forgive them"; the second for deliverance from death, when He cried, "My God, My God, why hast Thou forsaken Me?" the third referring to His entrance into glory, when He said, "Father, into Thy hands I commend My spirit"; and in order to denote these there is a triple signing with the cross made at the words, "sanctificas, vivificas, benedicis." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Christ's threefold prayer upon the cross is represented; one for His persecutors when He said, "Father, forgive them"; the second for deliverance from death, when He cried, "My God, My God, why hast Thou forsaken Me?" the third referring to His entrance into glory, when He said, "Father, into Thy hands I commend My spirit"; and in order to denote these there is a triple signing with the cross made at the words, "sanctificas, vivificas, benedicis." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Placing the last three fingers of his left hand on the base of the chalice, he makes five crosses with the Host.
The first is at Per+Ipsum; this is made over the cup of the chalice, from lip to lip.
ipsum,The second is at Cum+Ipso;this is made also from lip to lip but slightly below the rim of the cup.
ipso,The third is at In+Ipso; this is made more deeply inside the cup.
ipso
The fourth is at Deo Patri+omnipotenti,
in front of the cup of the chalice,
over the corporal.
omnipoténti, in unitáte Spíritus Sancti,
omnis honor et glória.
The priest then withdraws his left hand
from the base of the chalice.
Then making a slight bow to the Host,
he replaces It on the corporal.
He does not raise It, as secular priests do,
at omnis honor et gloria.
Holding the thumb and forefinger
of the right hand over the cup of the chalice,
he lightly strikes them against the rim.
He then covers the chalice with the pall
and geneflects.
The three hours during which He hung upon the cross, that is, from the sixth to the ninth hour, are represented; in signification of which we make once more a triple sign of the cross at the words, "Through Him, and with Him, and in Him." The separation of His soul from the body is signified by the two subsequent crosses made over the chalice. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
The three hours during which He hung upon the cross, that is, from the sixth to the ninth hour, are represented; in signification of which we make once more a triple sign of the cross at the words, "Through Him, and with Him, and in Him." The separation of His soul from the body is signified by the two subsequent crosses made over the chalice. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 3)
Placing his hands upon the right and left
of the corporal,
he says in the clear voice:
Per omnia saecular saeculorum.
Upon the acoltye’s response,
he continues:
After audemus dicere, he raises his hands in the usual way and continues:
When the acolyte answers:
the priest says in the low voice:
This prayer is said in the low voice,
with hands extended and joined.
At the name of Mary, the priest makes a moderate bow toward the missal,
At Da propitius pacem, he lays his left hand on the corporal, takes the paten between the forefinger and middle finger of his right hand
and signs himself with the paten, from forehead to breast to shoulders. He kisses the paten and lays it on the altar to his right, off the corporal
At the words et ab omni perturbatione,
he uncovers the chalice and genuflects.
The people are prepared for Communion; first, by the common prayer of the congregation, which is the Lord's Prayer, in which we ask for our daily bread to be given us; and also by private prayer, which the priest puts up specially for the people, when he says: "Libera nos, quaesumus, domine." etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The people are prepared for Communion; first, by the common prayer of the congregation, which is the Lord's Prayer, in which we ask for our daily bread to be given us; and also by private prayer, which the priest puts up specially for the people, when he says: "Libera nos, quaesumus, domine." etc. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Lightly pressing the edge of the Host with the forefinger of the left hand, he picks up the Host by the thumb and forefinger of his right hand and steadies the base of the chalice with the last three fingers of his left hand. He raises the Host over the cup with his right hand, in such a way that the same hand holds also the cup. He now takes the left side of the Host with the thumb and forefinger of his left hand,
and, beginning at he words: Per eumdem Dominum, etc., he breaks the Host through the middle from top to bottom, dividing It into two parts. He takes care that his fingers do not touch the broken edges.
At qui tecum vivit, etc., he places that half of the Host he has in his right hand, underneath and across the other half. With thumb and forefinger of the right hand, he breaks off a part from the first half.
then holding the parts as it they were still joined, he says in the clear voice:
At these words, the priest, holding in his left hand the two parts of the Host over the chalice,
makes three crosses inside the chalice with the part of the Host he has in his hand.
In making these crosses he says:
Dómini semper cum.The breaking of the host denotes three things: first, the rending of Christ's body, which took place in the Passion; secondly, the distinction of His mystical body according to its various states; and thirdly, the distribution of the graces which flow from Christ's Passion, as Dionysius observes (Eccl. Hier. iii). Hence this breaking does not imply severance in Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 7)
The breaking of the host denotes three things: first, the rending of Christ's body, which took place in the Passion; secondly, the distinction of His mystical body according to its various states; and thirdly, the distribution of the graces which flow from Christ's Passion, as Dionysius observes (Eccl. Hier. iii). Hence this breaking does not imply severance in Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 7)
The resurrection on the third day is represented by the three crosses made at the words—"pax Domini sit semper vobiscum." (St. Thomas Aquinas ST III, q. 83, a. 5, ad 3)
The resurrection on the third day is represented by the three crosses made at the words—"pax Domini sit semper vobiscum." (St. Thomas Aquinas ST III, q. 83, a. 5, ad 3)
The people are prepared by the "Pax" which is given with the words, "Agnus Dei" etc., because this is the sacrament of unity and peace, as stated elsewhere (Cf. ST III, q. 73, a. 4; q. 79, a. 1). But in masses for the dead, in which the sacrifice is offered not for present peace, but for the repose of the dead, the "Pax" is omitted. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
The people are prepared by the "Pax" which is given with the words, "Agnus Dei" etc., because this is the sacrament of unity and peace, as stated elsewhere (Cf. ST III, q. 73, a. 4; q. 79, a. 1). But in masses for the dead, in which the sacrifice is offered not for present peace, but for the repose of the dead, the "Pax" is omitted. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Holding both hands over the chalice, in such a way that the parts of the Host appear joined, he says in the clear voice:
As he begins these words, he reverently lowers into the chalice the part of the Host he has in his right hand.
He then strikes his fingers on the rim of the chalice and takes hold of the node by his right hand.
After saying: Amen, he kisses the rim of the chalice.
As Pope Sergius says, and it is to be found in the Decretals (De Consecr., dist. ii), "the Lord's body is threefold; the part offered and put into the chalice signifies Christ's risen body," namely, Christ Himself, and the Blessed Virgin, and the other saints, if there be any, who are already in glory with their bodies. "The part consumed denotes those still walking upon earth," because while living upon earth they are united together by this sacrament; and are bruised by the passions, just as the bread eaten is bruised by the teeth. "The part reserved on the altar till the close of the mass, is His body hidden in the sepulchre, because the bodies of the saints will be in their graves until the end of the world": though their souls are either in purgatory, or in heaven. However, this rite of reserving one part on the altar till the close of the mass is no longer observed, on account of the danger; nevertheless, the same meaning of the parts continues, which some persons have expressed in verse, thus:
"The host being rent--
What is dipped, means the blest;
What is dry, means the living;
What is kept, those at rest."
Others, however, say that the part put into the chalice denotes those still living in this world; while the part kept outside the chalice denotes those fully blessed both in soul and body; while the part consumed means the others. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 8)
Two things can be signified by the chalice: first, the Passion itself, which is represented in this sacrament, and according to this, by the part put into the chalice are denoted those who are still sharers of Christ's sufferings; secondly, the enjoyment of the Blessed can be signified, which is likewise foreshadowed in this sacrament; and therefore those whose bodies are already in full beatitude, are denoted by the part put into the chalice. And it is to be observed that the part put into the chalice ought not to be given to the people to supplement the communion, because Christ gave dipped bread only to Judas the betrayer. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 9)
As Pope Sergius says, and it is to be found in the Decretals (De Consecr., dist. ii), "the Lord's body is threefold; the part offered and put into the chalice signifies Christ's risen body," namely, Christ Himself, and the Blessed Virgin, and the other saints, if there be any, who are already in glory with their bodies. "The part consumed denotes those still walking upon earth," because while living upon earth they are united together by this sacrament; and are bruised by the passions, just as the bread eaten is bruised by the teeth. "The part reserved on the altar till the close of the mass, is His body hidden in the sepulchre, because the bodies of the saints will be in their graves until the end of the world": though their souls are either in purgatory, or in heaven. However, this rite of reserving one part on the altar till the close of the mass is no longer observed, on account of the danger; nevertheless, the same meaning of the parts continues, which some persons have expressed in verse, thus:
"The host being rent--
What is dipped, means the blest;
What is dry, means the living;
What is kept, those at rest."
Others, however, say that the part put into the chalice denotes those still living in this world; while the part kept outside the chalice denotes those fully blessed both in soul and body; while the part consumed means the others. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 8)
Two things can be signified by the chalice: first, the Passion itself, which is represented in this sacrament, and according to this, by the part put into the chalice are denoted those who are still sharers of Christ's sufferings; secondly, the enjoyment of the Blessed can be signified, which is likewise foreshadowed in this sacrament; and therefore those whose bodies are already in full beatitude, are denoted by the part put into the chalice. And it is to be observed that the part put into the chalice ought not to be given to the people to supplement the communion, because Christ gave dipped bread only to Judas the betrayer. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 9)
The priest says this prayer with all possible devotion
He then prepares himself with a brief mental prayer. (Canon law forbids us to add ceremonies or prayers of our own choice. This prohibition does not exclude a brief mental prayer.) He does not bow over the altar, laying his forearms on it, after the manner of secular priests. On the contrary, he makes only a moderate bow or inclination while he holds the chalice as before in his right hand, and saying: Corpus et Sanguis, etc., he receives the Host in his mouth from his left hand.
Then he holds thumb and forefinger of his left hand over the cup of the chalice and lightly strikes them against the rim. After which, he cover the chalice with the pall, joins his hands, and quietly remains a little while in meditating on the Blessed Sacrament. (Rubricists suggest the length of a Pater noster.)
The priest next genuflects; then he uncovers the chalice. Taking the node in his right hand and by the base in his left, without reciting any prayer, either in the low voice or aloud, he consumes the Precious Blood together with the part of the Host already in the chalice.
As he lowers the chalice, he places his left hand on the corporal; he does the same after the second draught of the chalice. If Holy Communion is to be given to the server, it is done now.
After the priest has gathered up with the paten any particles on the corporal, (if he has consecrated a few hosts, not in a pyx or a ciborium, but lying loose on the corporal, he defers cleaning the corporal with the paten until after the distribution of Holy Communion.), has put them in the chalice and drained the chalice, he covers it with the pall
Opening the tabernacle, he genuflects (hands on the altar). Then taking the ciborium from the tabernacle, he places the ciborium in the middle of the corporal. If the tabernacle is now completely empty, he leavea the door open; otherwise he closes it.
Rubricists recommend that he first remove from the ciborium its veil, (which is laid on the altar outside the corporal) and then the cover which is placed on the corporal. He genuflects and, stepping toward the Gospel side, faces only half-way toward the people.
Opening the tabernacle, he genuflects (hands on the altar). Then taking the ciborium from the tabernacle, he places the ciborium in the middle of the corporal. If the tabernacle is now completely empty, he leaves the door open; otherwise he closes it.
Rubricists recommend that he first remove from the ciborium its veil, (which is laid on the altar outside the corporal) and then the cover which is placed on the corporal. He genuflects and, stepping toward the Gospel side, faces only half-way toward the people.
He says: Misereatur vestri, etc. He uses the plural form even if there is only one communicant.
While saying Absolutionem, etc., he makes a large sign of the cross over the communicants.
Turning back by his left to the altar, he genuflects. He takes in his left hand the ciborium, holding it by the node; and, taking one of the Hosts between the thumb and forefinger, holds it a little above the ciborium.
Retaining that attitude, he turns to the people, this time standing directly in front of the tabernacle and fully facing the people. With his eyes fixed on the Blessed Sacrament, he says in the clear voice:
and then three times:
In distributing communion, the priest is required to go always from the Epistle to the Gospel side of the railing and he is not allowed, even if the number of communicants is very great, to return to the Epistle side distributing Communion from the Gospel side. As he passes the middle of the sanctuary, he makes no genuflection.
In giving Communion, the priest first makes the sign of the cross with the Host over the ciborium, saying in the moderate voice the complete formula for every person:
The head is bowed every time the words Jesu Christi are pronounced; and at the words custodiat te, the Host is placed on the tongue of the communicant; furthermore the Host must be placed with great reverence on the tongue of every person.
When Communions are finished, the priest takes the plate from the acolyte and returns to the altar. Having placed both ciborium and plate on the corporal, he genuflects. He purifies the plate into the chalice (not into the ciborium), if this is necessary. He then replaces the lid on the ciborium and on the lid places the veil; then he puts the ciborium back in the tabernacle. He genuflects, closes the door and locks it. Replacing the altar card, he continues the Mass.
When a priest other than the celebrant distributes Communion during a Low Mass, he wears a surplice and stole but no amice. The stole may be white or the color of the feast, but never black. The assistant priest waits until the celebrant has left the altar to give Holy Communion; then he ascends to the predella, genuflects, opens the second ciborium and genuflects again. Without reciting any prayers, he immediately begins the distribution of Holy Communion. When he returns to the altar, he allows the celebrant to replace the ciboria in the tabernacle. The assistant priest does not recite any prayers after the Communion nor does he give a blessing. As soon as the tabernacle door is closed, he dips his fingers in the ablution-cup, dries them and at once leaves the altar.
Then follows the reception of the sacrament, the priest receiving first, and afterwards giving it to others, because, as Dionysius says (Eccl. Hier. iii), he who gives Divine things to others, ought first to partake thereof himself. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Then follows the reception of the sacrament, the priest receiving first, and afterwards giving it to others, because, as Dionysius says (Eccl. Hier. iii), he who gives Divine things to others, ought first to partake thereof himself. (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
He takes in his right hand the paten, with which he carefully collects any particles of the Host that may be on the corporal, meanwhile slightly raising the corporal with the left hand so that he may more easily gather the particles. Then, holding the paten in his left hand over the chalice, he passes the forefinger of his right hand over the paten in order to cause any particles on the paten to fall into the chalice. Replacing the paten on the altar, he strikes the thumb and forefinger of his right hand on the rim of the chalice and then drains the chalice.
(To drain the chalice thoroughly, it is not necessary to tilt it much higher than horizontal. Turning the chalice almost upside down is hardly dignified.)
Using both hands to hold the chalice, he goes––without reciting any vocal prayers––to the Epistle side to receive the wine for the first ablution. He returns to the middle and drinks the wine. There is no rubric prescribing the tiling and revolving of the chalice, either at this or at the next ablution; however, it is quite universally done.
Having drunk the wine, the priest goes back to the Epistle corner where he receives the second ablution of water and wine.
Holding his thumbs and forefingers over the cup of the chalice,
the wine and water are poured over his fingers into the chalice, while he says:
He returns to the middle and places the chalice on the corporal. Taking the purificator, he dries his fingers. He retains the purificator in his left hand, but off the corporal,again drains the chalice, replaces it on the corporal and wipes his mouth with the purificator. Then he dries the chalice and covers it with the purificator, paten, pall and veil.
Wine, by reason of its wetness, is capable of washing, consequently it is received in order to rinse the mouth after receiving this sacrament, lest any particles remain: and this belongs to reverence for the sacrament. Hence it is said: "The priest should always cleanse his mouth with wine after receiving the entire sacrament of Eucharist: except when he has to celebrate another mass on the same day, lest from taking the ablution-wine he be prevented from celebrating again." It is for the same reason that wine is poured over the fingers with which he had touched the body of Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 10)
Wine, by reason of its wetness, is capable of washing, consequently it is received in order to rinse the mouth after receiving this sacrament, lest any particles remain: and this belongs to reverence for the sacrament. Hence it is said: "The priest should always cleanse his mouth with wine after receiving the entire sacrament of Eucharist: except when he has to celebrate another mass on the same day, lest from taking the ablution-wine he be prevented from celebrating again." It is for the same reason that wine is poured over the fingers with which he had touched the body of Christ. (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 10)
With his hands joined, he makes a moderate bow to the cross,and goes to the Epistle side where he reads the Communion Verse.
Finally, the whole celebration of mass ends with the thanksgiving, the people rejoicing for having received the mystery (and this is the meaning of the singing after the Communion); and the priest returning thanks by prayer, as Christ, at the close of the supper with His disciples, "said a hymn" (Matthew 26:30). (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Finally, the whole celebration of mass ends with the thanksgiving, the people rejoicing for having received the mystery (and this is the meaning of the singing after the Communion); and the priest returning thanks by prayer, as Christ, at the close of the supper with His disciples, "said a hymn" (Matthew 26:30). (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
Then he turns to the people (if the Blessed Sacrament is reserved on the altar, he goes to the middle to do this), and says:
Dóminus vobíscum.
as he did before the first Oratio or Collect.
At Oremus he makes a slight bow to the cross, raises his hands as usual and recites the Post Communion, and the Oratio super populum if there is one. As he concludes this prayer (immediately before the Per Dominum), he closes the book, unless a proper Gospel is yet to be read.
At Per Dominum nostrum, he joins his hands; and at Jesum Christum, he goes to the middle––if there is only one prayer. But if there is more than one prayer, the priest does not close the book or go to the middle until the Jesum Christum of the last prayer has been said.
Having finished the Postcommunion, the priest again turns to the people and says, Dominus vobiscum, desiring that when they depart from the temple they may not depart from our Lord. And the people again reply, Et cum spiritu tuo, for even after the Mass the giver of holiness must continue to perform spiritual works and not bodily ones for the sake of the people. And by this mutual salutation that indicates their communion, the Mass is accomplished.(St. Albert the Great, qtd. in The Mass and the Saints, p. 195)
Having finished the Postcommunion, the priest again turns to the people and says, Dominus vobiscum, desiring that when they depart from the temple they may not depart from our Lord. And the people again reply, Et cum spiritu tuo, for even after the Mass the giver of holiness must continue to perform spiritual works and not bodily ones for the sake of the people. And by this mutual salutation that indicates their communion, the Mass is accomplished.(St. Albert the Great, qtd. in The Mass and the Saints, p. 195)
After the communion chant, the priest turns to the altar with glad face and with hands apart and prayers the prayer called the Postcommunion. It is so called because it seeks the perfection of communion. From what is received here beneath the veil that covers and hides it will be received openly in the beatitude of heaven.(St. Albert the Great, qtd. in The Mass and the Saints, p. 194)
After the communion chant, the priest turns to the altar with glad face and with hands apart and prayers the prayer called the Postcommunion. It is so called because it seeks the perfection of communion. From what is received here beneath the veil that covers and hides it will be received openly in the beatitude of heaven.(St. Albert the Great, qtd. in The Mass and the Saints, p. 194)
At the middle, he turns to the people and extending his hands, says:
After the acolyte has replied, the priest with hands joined and still facing the people, says:
After which, he turns back to the altar by turning to his left.
If the Gloria in excelsis was not said, the priest does not say Ite, missa est; instead, as soon as he has said Dominus vobiscum, he turns back to the altar, facing which he says: Benedicamus Domino.
It is the general pratice in the Order to say the Placeat Tibi like the Aufer a nobis is said. The priest makes a profound bow toward the cross, with his hands joined; in this position he recites the Placeat Tibi.
After propitiabile, he places his hands on either side of the corporal and kisses the altar (without making a cross on it.) As he continues: Per Christum, etc., he stands erect, joining his hands.
From this phrase, the mass [missa] derives its name, because the priest sends [mittit] his prayers up to God through the angel, as the people do through the priest. or else because Christ is the victim sent [missa] to us: accordingly the deacon on festival days "dismisses" the people at the end of the mass, by saying: "Ite, missa est," that is, the victim has been sent [missa est] to God through the angel, so that it may be accepted by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 9)
From this phrase, the mass [missa] derives its name, because the priest sends [mittit] his prayers up to God through the angel, as the people do through the priest. or else because Christ is the victim sent [missa] to us: accordingly the deacon on festival days "dismisses" the people at the end of the mass, by saying: "Ite, missa est," that is, the victim has been sent [missa est] to God through the angel, so that it may be accepted by God. (St. Thomas Aquinas, ST III, q. 83, a. 4, ad 9)
Turning to the people, he blesses them, saying in the moderate voice: Benedictio Dei, etc., and at the same time he makes over the people a sign of the cross.
He makes this sign, with his eyes cast down, his left hand on his breast, his right hand upright, with the fingers joined and the little finger toward the people.
et Fílii, The priest turns to his right to the altar (making a complete circle), and goes to the Gospel corner.
Saying Dominus vobiscum in a moderate voice, he traces a cross on the altar, (or, on the missal if it is there).
At Initium he makes the same crosses as he did at the first Gospel,
and he stands in the same diagonal way but with his hands joined before his breast. But if the Gospel is proper, the joined hands rest on the missal.
At the words et verbum caro factum est, he genuflects (placing his hands on the altar) and at et habitavit he rises.
The Gospel ended, the priest blesses himself
and returns to the middle.
If the prayers after Mass are to be said, he immediately proceeds to say them. “Immediately,” without any other action (even the giving of Communion) or any other prayer intervening. The priest says the prayers kneeling on the bottom step.
Hail Mary., etc...(three times)
Hail, holy Queen, Mother of Mercy, our life, our sweetness, and our hope!To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this vale of tears.Turn then, most gracious advocate, thine eyes of mercy towards us;and after this our exile, show unto us the blessed fruit of thy womb, Jesus.O clement, O loving, O sweet Virgin Mary.
V: Pray for us, O holy Mother of God
R: That we may be made worthy of the promises of Christ.
Priest: Let us pray.
O God, our refuge, and our strength, look down in mercy on Thy people who cry to Thee; and by the intercession of the glorious and Immaculate Virgin Mary, Mother of God, of Saint Joseph her spouse, of Thy blessed Apostles Peter and Paul, and of all the Saint, in mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of our holy mother the Church. Through the same Christ our Lord.
R./ Amen.
Holy Michael, the Archangel, defend us in battle; be our safeguard against the wickedness and snares of the devil. May God rebuke him we humbly pray; and do Thou, Prince of the heavenly host,by the power of God cast into hell Satan and all the evil spirits, who wander through the world seeking the ruin of souls.
R./ Amen.
Priest:
Most Sacred Heart of Jesus. (Three times)
People:
Have mercy on us.
The prayers ended, the priest goes up to the altar, and transfers the chalice (together with all that is on it) a little over to the Gospel side of the altar, with the uncovered part of the chalice toward him. He folds the corporal,puts it in the burse and places the burse on the Epistle side. He moves the chalice to the middle of the altar (the uncovered side facing him), places the burse on top of the veil, and folds back over the burse that part of the veil which is nearest him.
He makes a moderate bow to the cross, and, using both hands, places the cowl and amice on his head. Taking hold of the chalice the same way he did at the beginning of Mass, he goes to the foot of the altar, turns toward the altar, makes a profound bow and reciting the Benedicite omnia opera, returns to the sacristy; here, he bows moderately to the cross.
When the acolyte says Benedictus Deus, the priest makes a large sign of the cross over him, saying: Pater, et Filius, et Spiritus Sanctus.
The ancient Dominican liturgy, largely unchanged since 1256, beautifully expresses the distinctive charism of the primitive Dominican Order. This site, a project of the Liturgical Commission of the Dominican Province of St. Joseph, makes accessible the riches of the ancient Dominican liturgy – not as a rival to the Novus Ordo, which remains the Ordinary Form of the Mass, but as a supplement to enrich our liturgical life with the treasures of our tradition, consistent with the express wishes of the Second Vatican Council (Sacrosanctum Concilium 4).
[I]n faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way (Sacrosanctum Concilium 4).
[I]n faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way (Sacrosanctum Concilium 4).
St. Dominic began his religious life as a canon of the cathedral chapter of Osma where the solemn celebration of the liturgy was a central feature of his daily life. When he gathered around him the first friars of the order, he instilled in them this same love and care for the celebration of the liturgy. (It was said of St. Dominic that he celebrated Mass with great devotion; one of the early friars later testified that during the Canon of the Mass, “we always saw his face bathed in tears, so much so that all those present were themselves moved to weep.”) In its early years, however, St. Dominic’s young Order had no liturgy proper to itself. At first, they probably celebrated a variant of the Roman Rite in use in the region of Toulouse, where the first house of the Order was established. After St. Dominic dispersed the first friars throughout Europe in 1217 and following the extremely rapid growth of the Order that ensued, it became apparent that the fraternity and spirit of this new Order of Preachers – not to mention the frequent travels the friars undertook – demanded a uniform Dominican liturgy.
Establishing the Dominican Rite
At some point before 1235, that is, at some point within the first twenty years of the Order, some kind of liturgy proper to the Dominican Order was in existence. Probably, its basic form was taken from one of several branches of the ancient Roman Rite then in use. Over the next twenty years, revising and refining this liturgy in view of the needs and spirit of the friars became the focus of a concerted effort by the Order. A commission of four friars was appointed in the mid-1240s to undertake this work, but it was Blessed Humbert of Romans, the fifth master of the Order, who gave the Dominican Rite its final form. As the historian William Hinnebusch puts it, Humbert’s work – both in the liturgy and in other areas – has exercised “a marked influence on the Dominican character.” Humbert had a unique grasp of the spirit of the new Order, which he crystallized in his works. (In addition to the Dominican Rite, his commentaries on the Rule of St. Augustine and the Constitutions of the Order were regarded for many generations as a semi-official description of the spirit of the Order.)
By command of the General Chapter of Paris in 1256, an exemplar of Humbert’s revision of the Dominican liturgy (containing fourteen liturgical books, including a missal, breviary, antiphonal, and gradual) was kept in Paris, and every province of the Order was obliged to send money to procure copies of them. The Order’s legislation enjoined strictly and with great detail the manner in which these copies were to be made and corrected. A manuscript version of this exemplar remains in the Dominican archives at Santa Sabina to this day. Pope Clement IV approved this liturgy in 1267. The Dominican Missal of Humbert’s 1256 revision remained largely unchanged until 1965.
The Unique Spirit of the Dominican Liturgy
As this brief history shows, for most of its existence, the Dominican Order has had its own proper liturgy, its own chant tradition, and its own liturgical calendar. This liturgy was not developed for the sake of being exceptional or exclusive, but rather to express the spirit and respond to the needs of an Order of Preachers. At its core, it represents a rather ancient branch of the Roman Rite. In other important respects, however, it captures and expresses the spirit of the early generations of the Order – for example, in its unique theological perspective on the mystery of religious consecration in its prayers on the feast of the Presentation, or in its prayers for the Church through the intercession of St. Dominic mandated as a part of every ordinary Sunday Mass. The Dominican Rite’s relative sobriety and simplicity likewise gives evidence of the antiquity of its sources. It has nourished the greatest saints of the Order, many of whom – including St. Albert the Great, St. Thomas Aquinas, and St. Vincent Ferrer – have written extensively of the Dominican Rite’s unique beauty and theological depth. It is therefore a genuine source of the tradition of the Order, and a privileged means by which to enter into the original spirit of St. Dominic’s friars.
The Dominican Rite and the Second Vatican Council
When the Second Vatican Council issued its document on the liturgy, Sacrosanctum Concilium, it began by affirming its intention to preserve the integrity of all liturgical rites then existing alongside the Roman Rite:
[I]n faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way (Sacrosanctum Concilium 4).
Following the 1968 General Chapter at River Forest, the Master of the Order requested permission from the Holy See to adopt the reformed Roman Rite. In a rescript issued in 1969, the Congregation for Divine Worship granted the Order’s request, but added that the Dominican Rite could still be celebrated by a friar who obtains permission from either the Master of the Order or his Prior Provincial.
The Dominican Rite Today
In 2007, Pope Benedict issued Summorum Pontificum, a motu proprio that gave a general permission to priests, whether diocesan or religious, to celebrate Mass in the Extraordinary Form – that is, according to the Roman Missal of 1962. In doing so, the Holy Father affirmed that the normal form of celebrating Mass would remain the Novus Ordo, but he also exhorted the readers of his accompanying letter: “Let us generously open our hearts and make room for everything that the faith itself allows.” He continued:
In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.
In heeding the Holy Father’s words – and in light of Sacrosanctum Concilium no. 4 – it would seem that the Dominican Rite, an important part of the heritage of the Order and the Church, would merit preservation alongside the ordinary form of the Novus Ordo Mass.
In light of the above, a question arises: after the motu proprio, should Dominican priests who celebrate in the Extraordinary Form celebrate the Dominican Rite, since Dominicans generally did not celebrate the Roman Rite before 1969?
The Liturgical Commission of the Province of St. Joseph studied this question, concluding that it would seem more fitting that a Dominican who desires to celebrate an older form of the Mass would do so according to the Order’s own liturgical tradition rather than stepping outside it, and that this be done in a way that is properly integrated into our fraternal life. It is clear that the Prior Provincial or the Master of the Order may grant permission for such celebrations pursuant to the 1969 rescript from the Congregation for Divine Worship.
After the issuance of Summorum Pontificum, a series of questions about whether that document applies to other Latin rites was propounded to the Ecclesia Dei Commission (the Commission of the Holy See charged with the authority to oversee the application of the motu proprio). In May of 2009, after a query originating in the Archdiocese of Milan about the Ambrosian Rite, the Commission indicated that Summorum Pontificum applied not only to the Roman Rite, but to all of the Latin rites, and therefore that priests of Milan could celebrate the Mass according to the Ambrosian Rite of 1962. In subsequent correspondence, they further clarified that this also held good for the Dominican Rite of 1962.
Water ought to be mingled with the wine which is offered in this sacrament. First of all on account of its institution: for it is believed with probability that our Lord instituted this sacrament in wine tempered with water according to the custom of that country: hence it is written (Prov. 9:5): “Drink the wine which I have mixed for you.” Secondly, because it harmonizes with the representation of our Lord’s Passion, hence Pope Alexander I says: “In the Lord’s chalice neither wine only nor water only ought to be offered, but both mixed, because we read that both flowed from His side in the Passion.” Thirdly, because this is adapted for signifying the effect of this sacrament, since as Pope Julius says: “We see that the people are signified by the water, but Christ’s blood by the wine. Therefore when water is mixed with the wine in the chalice, the people are made one with Christ.” Fourthly, because this is appropriate to the fourth effect of this sacrament, which is the entering into everlasting life, hence Ambrose says: “The water flows into the chalice, and springs forth unto everlasting life.”(St. Thomas Aquinas, ST III, q. 74, a. 6)