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Pain Bi-nil still used in Kraiice, ;xiul formerly in Eng- land). The form of this is nearly identical with the first of those givc-ii in the Koman and Sarum Missals. But it is now no longer used, (h) The Lavabo, with only the first three verses of the psalm. It is followed by a final blessing "super oblationem cum tribus digitis".

(12) The Prai/cr of Humble Access, said with bowed head by the priest.

St. Isidore in his "Etymologies" (vi, 19) mentions a dismissal of oateclunnens with a deacon's Proclama- tion !is occurring at tliis |)oint.

Here begins the Mism Fidclium, which contains the Seven Prayers spoken of by St. Isidore. These seven prayers are: —

(13) Ad Missam Oratio, Oratio Miss(F, or simply Missa. — -This is often, but not always, a Bidding Prayer. The Clallican name is Prwfalio. It is followed in the Mozarabic by "Agios, Agios, Agios, Domine Rex set erne, tibi laudes et gratias" sung by the choir, preceded by Oremus (one of the only two instances of this word), and followed by a short in- vitation to intercessory prayer, a very much com- pressed form of the Prex (see Celtic Rite ; Gallican Rite), sung by the priest.

(14) Aha Oratio. — This, in the Gallican books, is generally headed ' ' Collectio sequitur " . The Reichenau fragments (see Gallican Rite) are not always quite clear as to whether there are one or two prayers here, and whether this is to be identified with the CoUeclio or the Ante Nomiiia of those leaves, but neither of these have reference to the Nomina which follow, nor has the Mozarabic Alia Oratio, except in the un- varying ending "Per misericordiam tuam, Deus noster, in cujus conspectu sanctorum Apostolorum et Martyrum, Confessorum atiiuc \'ir<;inum nomina recitantur." This is followed l)v anutlicr lixed passage reciting how "Sacerdotes nostri (here, according to Leslie, the Deacon recited the names of the Arch- bishop of Toledo and other metropolitans of Spain] Papa Romensis [here the name of the reigning pope was inserted] et reliqui [i. e. according to Leslie's conjecture, the Bishops of Carthage, Milan, Lyons etc.]," and all priests, deacons, clerks, and sur- rounding peoples offer the oblation for themselves and for all the brotherhood with a response: "OtTerunt pro se et pro universa fraternitate". Then follow the Diptychs or lists of names commemorated, which are in two parts. Apostles and Martyrs, a list consisting of Our Lady, St. Zachary, St. John (Bap- tist), the Innocents, the Apostles and St. Mark and St. Luke. To this there is a response "et omnium Martyrum". The second list is "Item pro spiritibus pausantium", with forty-seven names, beginning with Sts. Hilary, Athanasius, Martin, Ambrose, and Augustine, and going on with a list of Spanish persons, many of them archbishops of Toledo, both before and after the Conquest. To this the response, as in the Stowe Missal (see Celtic Rite), is "et omnium pausantium".

(1.5) The Oratio Post Nomina continues the inter- cession. This, the third prayer of St. Isidore's list, is variable with the day, except for the ending, "Quia tu es vita vivorum, sanitas infirmorum et requies omnium fidelium defunctorum in setema Bsecula sa^culorum."

(10) The Pax, with the prayer Ad Pacem, St. Isidore's fourth prayer. The prayer is variable, with a fixed ending, "Quia tu es vera pax nostra etc." After the prayer the priest pronounces the bene- diction, "Gratia Dei Patris omnipotentis, pax et dilectio D. N. J. C. et communicatio Spiritus Sancti sit semper cum omnibus nobis." In all the principal Eastern liturgies except that of St. Mark, this passage from II Cor., xiii, is separated from the Pax and comes immediately before the Sursiim corda dia- logue, its place before the Pax being taken by

(Ipiivi) va/Tiv or its equivalent. In St. Mark and in the Roman it does not occur, but in the latter ever since the late fourth, or early fifth century at least, the Pax has been associated with the Communion, not with the beginning of the Missa Pidclium. In the Gallican the 1'ii.r (■.■nne as in the Mozarabic^ The Ambrnsian now follows the Roman, but probably did not always do so. (See Amrkosian Rite; Celtic Rite; Gallican Rite.) In the Mo- zarabic Mass, the priest says "Quomodo adstatis pacem facite," and the choir sing a responsory, "Pacem meam do vobis etc.", "Novum mandatum do vobis, etc.", during which "accipiat Sacerdos pacem de patena", saying "Habcte osculum dilec- tionis et pacis ut apti sitis sacrosanctis mysteriis Dei", and gives the kiss of peace to the deacon {ivl puero), who passes it on to the people.

(17) The Illatio or Inlatio. — This is called Praefatio in the Roman and Conleslatio or Immolatio in the Gallican. With the Post-Sanctus it forms St. Isidore's fifth prayer. There are proper Illationes to every Mass. The form is similar to the Roman Preface, but generally longer and more diffuse, as in the Gallican. It is preceded by a longer dialogue than the usual one: "Introibo ad altare Dei raei. I^. Ad Deum qui la;tificat juventutem meam. V. Aures ad Dominum. I^. Habemus ad Dominum. V. Sursum Corda. R. Levemus ad Dominum. V. Deo ac D. N. J. C. qui est in ctclis dignas laudes, dignasque gratias referamus. I^. Dignum et justum est. V. Dignum et justum est, etc." The Illatio ends in all manner of ways, but always leading by way of the angels to the Sanctus. This is "Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt ca'Ii et terra gloria majestatis tuse. Osanna filio David. Benedictus etc. Agyos, Agyos, Agyos, Kyrie o Theos."

(18) The Post-Sanclus, part of St. Isidore's fifth prayer, is variable according to the day, but almost always begins "Vere sanctus, vere benedictus D. N. J. C", and generally ends " Ipse Dominus ac Redemp- tor ffiternus". All liturgies except the Roman and the Romanized Celtic have some form of a very similar Post-Sanctus, which leads up to the Recital of the Institution. Even the Ambrosian has one for Easter Eve. The occurrence of a part of the Intercession after the Sanctus in the Roman makes a great differ- ence here. The last words of the Mozarabic Post- Sanctus ought to anticipate "Qui pridie etc.", as in the Gallican, but there is an interpolation — " moresuo adeo imperite ut interpolatio manifesta est", as Leslie says — as follows: "Adesto, adesto, Jesu bone Pontifex in medio nostri sicut fuisti in medio discipulorum tuorum, et sancti t fica banc oblationem t ut sancti- ficata sumamus per manus sancti Angeh tui [cf. the clause "Supplices te rogamus" of the Roman Canon] sancte Domine et Redemptor a^terne." The age of the interpolation is unknown, but it is probably much older than the Ximenian Missal, though it does not occur in the Missa Omnimoda in the Silos Liber Ordinum of 10.52. It may have originated as a sort of parenthetical ejaculation (influenced by the Roman Canon) said se<-iclly by the priest with bowed head before beginning the Recital of the Institution, which, like the Post-Sanctus, was possibly then said aloud. The present printed form of the Recital is that of I Cor., xi, 23-6: "D. N. J. C. in qua nocte tradebatur etc." This agrees with the principal Ea,stern liturgies, but the Gallican had "Qui pridie quam pateretur" or some variant thereof, and the Mozarabic must once have had the same, possibly fas Leslie suggests) combining both datings with "Qui pridie quam pateretur" and "in ipsa nocte qua tradebatur etc." The form in the Silos Liber Ordi- num of 1052 begins as at present, and in Toledo 3.5.6 it begins "Quoniam Dominus Jesu in qua nocte." It is certain that the Roman form of the