The Roman Catholic Mass (1570) Part II
Although the Roman Mass, standardized by directives of the Council of Trent (1570), is technically a post-Reformation document, it is not an innovation but rather the summation of the medieval development of western Catholic worship. Consequently the mass below is presented as part of the pre-Reformation liturgies as an example of ancient Catholic worship.
OFFERTORY
The second part of the Mass, called the Offertory, reflected the eucharistic theology so prevalent since the Middle Ages.
The priest turns to the people and says:
Celebrant: The Lord be with you.
Server: And with you.
Celebrant: Let us pray.
He then recites the Offertory, which is to be found in the Mass proper to the day.
Commentary: The priest first recites an offertory verse, based upon a text from Scripture, usually from the Psalms. These prayers, called the "super oblata," underscore the sacrificial notion of the Mass, signified by the word oblation, and they are found in the Mass Propers which change according to the feast and the liturgical season. The purpose of these verses is to make a transition from the Liturgy of the Catechumens into the eucharistic Prayer. The choice of scriptural text heightens the sense of offering of the paschal victim for the salvation of the whole human race, as well as the offering of the Christian people together with Christ, the principal victim.
Text: He now takes the paten with the host, which he offers up, saying:
Holy Father, almighty, everlasting God, accept this unblemished sacrificial offering, which I, thy unworthy servant, make to thee, my living and true God, for my countless sins, offences, and neglects, and on behalf of all who are present here; likewise for all believing Christians, living and dead. Accept it for their good and mine, so that it may save us and bring us to everlasting life. Amen.
Commentary: Then unveiling the chalice and paten, the priest raises the elements of bread and wine, individually reciting prayers which underline the action of a propitiatory offering for sins. According to liturgical custom, it was a serious sin for one to be late for Mass, but the sin was considered mortal if the chalice and paten were already uncovered when the latecomer arrived.
Text: Moving to the Epistle side, the priest now pours wine and water into the chalice. He blesses the water, saying:
O God, by whom the dignity of human nature was wondrously established and yet more wondrously restored, grant that through the sacramental use of this water and wine we may have fellowship in the Godhead of him who deigned to share our manhood, Jesus Christ, thy Son, our Lord, who is God, living and reigning with thee in the unity of the Holy Spirit, for ever and ever. Amen.
He returns to the middle of the altar and offers up the chalice, saying:
We offer thee, Lord, the chalice of salvation, entreating thy mercy that our offering may ascend with a sweet fragrance in the presence of thy divine majesty for our salvation and for that of all the world. Amen.
Bowing slightly, he continues:
Humbled in spirit and contrite of heart, may we find favour with thee, Lord, and may our sacrifice be so offered in thy sight this day that it may please thee, Lord our God.
He then stands erect and invokes the Holy Spirit, making the sign of the cross over the bread and wine:
Come, thou sanctifier, almighty, everlasting God, and bless these sacrificial gifts, prepared for the glory of thy holy name.
Commentary: A prayer addressed to the Holy Spirit with the sign of the cross over the elements precedes the washing of the hands accompanied with the recitation of Psalm 25. Every gesture is carefully measured so that, in the case of the hand washing, the priest presses his thumbs and forefingers together, extending only them for washing. This indicates that this is not a true ablution, but one for the sake of ritual purity.
Text: The priest now goes to the Epistle side, where he washes his hands, reciting Psalm 25:6–12:
With the pure in heart, I will wash my hands clean and take my place among them at thy altar, Lord, listening there to the sound of thy praises, telling the story of all thy wonderful deeds. How well, Lord, I love thy house in its beauty, the place where thy own glory dwells! Lord, never count this soul for lost with the wicked, this life among the bloodthirsty: hands ever stained with guilt, palms ever itching for a bribe! Be it mine to guide my steps clear of wrong: deliver me in thy mercy. My feet are set on firm ground; where thy people gather, Lord, I will join in blessing thy name.
The Gloria Patri is omitted in the Masses of Passiontide and of the Dead.
Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Then, returning to the middle of the altar, the priest says:
Holy Trinity, accept the offering we here make to thee in memory of the passion, resurrection, and ascension of our Lord Jesus Christ; in honour, too, of blessed Mary, ever-virgin, of blessed John the Baptist, of the holy apostles Peter and Paul, of the Martyrs whose relics are here, and of all the saints. To them let it bring honour, to us salvation; and may they whom we are commemorating on earth graciously plead for us heaven: through the same Christ our Lord. Amen.
Commentary: A prayer to the Most Holy Trinity to bless and receive the offerings of the entire church follows, with specific mention made of the connection between this offering and the passion, resurrection, and ascension of Christ. The prayer hearkens back to the earlier confession of sins with the mention of various saints.
Text: The priest then asks the prayers of the people, turning towards them as he says the first two words aloud, then facing the altar:
Pray, brethren, that my sacrifice and yours may find acceptance with God the almighty Father.
Server: May the Lord accept the sacrifice at your hands, to the praise and glory of his name, for our welfare also, and that of all his holy Church.
Celebrant: Amen.
Commentary: Turning to the people, the priest next invites them to pray that his sacrifice and theirs may find acceptance with God. Only the first two words of the invitation are spoken aloud, "Pray, Brethren," and the servers pick up the relay by responding on behalf of the people. In the English translation, it is difficult to tell whether the sacrifice of the priest is distinct from that of the people, but the Latin speaks of it in the singular indicating that this one sacrifice is offered by the priest in the name of all.
Text: He now says one or more Secret prayers. Their number and order are those of the Collects. At the end of the last he says aloud:
Celebrant: For ever and ever.
Server: Amen.
Commentary: Facing back towards the altar, the priest next prays quietly one or more variable prayers found in the Mass proper to the specific feast or season. These prayers are called the Secrets because they were said silently. These prayers lead to the preface concluded by the angelic hymn, "Holy, holy, holy." The prefaces are also variable, prescribed by the Mass proper to the day. The structure of the beginning dialogue between priest and servers is a good indication of the dialogical nature of the Roman liturgy, albeit reduced to a vicarious participation of the people through the responses of the servers. The attitude of priest and people is two-fold: They offer themselves with Christ, the eternal victim, and with the preface, they herald the great sacrificial action itself.
Text: THE CANON
He then begins the Preface.
Commentary: The Canon is the third part of the liturgy, referring to the consecratory prayer of blessing, which contains the account of the Last Supper. The eucharistic prayer was invariable and unique, summoning the church to join the Angels and Saints, especially the Incarnate Word, in thanking God, in proclaiming God's holiness, in imploring God's help for the church, and especially those assisting at the Sacrifice. Unfortunately the fact that this prayer was said quietly, accompanied by a host of complicated and obscured gestures, did not insure any participation by the people other than as passive spectators. A somewhat detailed description of the rubrics, or actions to be done by the priest when reciting the canon will serve as an example. The celebrant first looks up to the cross, extends and lifts his hands, then looks down while joining his hands. Next he bows, laying his hands on the altar and begins the eucharistic prayer silently. Clearly we are in the presence of high drama with every stage direction being spelled out in great detail by the rubrics of the missal. Three-signing of the cross with the right hand over the chalice and paten accompany the words "bless these + offerings, these + oblations, these + holy, unblemished sacrificial gifts," indicated by red crosses in text.
The priest then bows while remembering those for whom he prays during the liturgy. The priest, united in fellowship with the Blessed Virgin, with the Holy Apostles, Martyrs and all the Saints, becomes one with Christ who at the Last Supper commanded this action, "Do this in memory of me."
Spreading his hands over the elements in an action usually associated with summoning the Holy Spirit, he prays that the bread and wine might become a peace offering. This action is signaled by the ringing of bells by the server.
Three more signs of the cross accompany the consecratory prayer "to make this offering wholly + blessed, a thing + consecrated and + approved." Then he makes the sign of the cross over the bread as he says "Body" and another over the wine as he says "Blood."
Taking the bread next into his hands, he enters into the Institutional Narrative, recalling the actions of Christ at the Last Supper. Every gesture is carefully monitored by the Missal. As he says "lifting his eyes toward heaven," he looks up to the cross positioned high above the altar and at once looks down. "Giving thanks," he bows, and at the word "blessed," he again makes the sign of the cross over the host held in his left hand. Continuing on, he says in a low voice, while looking at the host, "For this is my body." When the words have been said, without delay he stands erect, then genuflects on the right knee and elevates the host over his head for all present to see.
Similarly with the wine, he takes the chalice into his hands and, bowing over it, says quietly the words of institution, once again blessing the cup at the appropriate cue, and elevates the cup over his head for all to see. The attitude of the priest and the assembled people is one of adoration, uniting their lives to that of Christ. Although the complexity of the liturgical gesture was not fully visible to the assembled people, they are aware that this action is to be reenacted in memory of Christ.
Text: The Preface to the Canon
The celebrant, with hands laid upon the altar, says or chants:
Celebrant: The Lord be with you.
Server: And with you.
Celebrant: Let us lift up our hearts.
Server: We lift them up to the Lord.
Celebrant: Let us give thanks to the Lord our God.
Server: That is just and fitting.
Any special Preface prescribed in the Mass proper to the day will be found in the section of special Prefaces. On Sundays which have no special Preface, that of the Holy Trinity is said, and on weekdays, unless otherwise directed, the Common Preface.
PREFACE OF THE HOLY TRINITY
Just it is indeed and fitting, right, and for our lasting good, that we should always and everywhere give thanks to thee, Lord, holy Father, almighty and eternal God; who with thy only-begotten Son and the Holy Ghost art one God, one Lord, not one as being a single person, but three Persons in one essence. Whatsoever by thy revelation we believe touching thy glory, that too we hold, without difference or distinction, of thy Son, and also of the Holy Spirit, so that in acknowledging the true, eternal Godhead, we adore in it each several Person, and yet a unity of essence, and a co-equal majesty; in praise of which the Angels and Archangels, the Cherubim too and the Seraphim, lift up their endless hymn, day by day, with one voice singing:
THE COMMON PREFACE
Just it is indeed and fitting, right, and for our lasting good, that we should always and everywhere give thanks to thee, Lord, holy Father, almighty and eternal God, through Christ our Lord. It is through him that thy majesty is praised by Angels, adored by Dominations, feared by Powers; through him that the heavens and the celestial Virtues join with the blessed Seraphim in one glad hymn of praise. We pray thee let our voices blend with theirs as we humbly praise thee, singing:
SANCTUS
Here the bell is rung thrice.
Commentary: To help the congregation in their devotional response, bells, either in the church tower or hand bells rung by a server, signal the solemnity of the moment.
Holy, holy, holy art thou, Lord God of hosts. Thy glory fills all heaven and earth. Hosanna in high heaven! Blessed be he who is coming in the name of the Lord. Hosanna in high heaven!
The celebrant, bowing low over the altar, says silently:
And so, through Jesus Christ, thy Son, our Lord, we humbly pray and beseech thee, most gracious Father, to accept and bless these offerings, these oblations, these holy, unblemished sacrificial gifts. We offer them to thee in the first place for thy holy Catholic Church, praying that thou wilt be pleased to keep and guide her in peace and unity throughout the world; together with thy servant our Pope (N.), and (N.) our Bishop, and all who believe and foster the true Catholic and Apostolic faith.
Commentary: Once again, a triple sign of the cross accompanies the blessing of the sacrifice that is "pure +, holy +, and unblemished +" as well as two more signs of the cross, one over "the sacred Bread of everlasting life" and the other over "the Cup of eternal salvation."
Remember, Lord, thy servants (N.) and (N.) (here the celebrant makes silent mention of those for whom he wishes to pray), and all here present. Their faith and devotion are known to thee. On their behalf we offer, and they too offer, this sacrifice in praise of thee, for themselves and for all who are theirs, for the redemption of their souls, for the hope of safety and salvation, paying homage to thee, their living, true, eternal God.
United in the same holy fellowship, we reverence the memory, first, of the glorious, ever-virgin Mary, Mother of our God and Lord Jesus Christ, and likewise that of thy blessed apostles and martyrs Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon, and Jude; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Laurence, Chrysogonus, John, and Paul, Cosmas and Damian; and of all thy saints. Grant for the sake of their merits and prayers that in all things we may be guarded and helped by thy protection: through the same Christ our Lord. Amen.
The bell is rung once as the celebrant spreads his hands over the bread and wine. He continues:
And so, Lord, we thy servants, and with us thy whole household, make this peace offering, which we entreat thee to accept. Order our days in thy peace, and command that we be rescued from eternal damnation and numbered with the flock of thy elect: through Christ our Lord. Amen.
We pray thee, God, be pleased to make this offering wholly blessed, a thing consecrated and approved, worthy of the human spirit and of thy acceptance, so that it may become for us the Body and Blood of thy dearly beloved Son, our Lord Jesus Christ.
He takes the host in his hands and consecrates it, saying:
He, on the day before he suffered death, took bread into his holy and worshipful hands, and lifting up his eyes to thee, God, his almighty Father in heaven, and giving thanks to thee, he blessed it, broke it, and gave it to his disciples, saying: Take, all of you, and eat of this:
For this is my body.
The bell is rung thrice as he genuflects, shows the Sacred Host to the people, and genuflects again.
He now consecrates the wine, saying:
In like manner, when he had supped, taking also this goodly cup into his holy and worshipful hands, and again giving thanks to thee, he blessed it and gave it to his disciples, saying: Take, all of you, and drink of this:
For this is the chalice of my blood, of the new and everlasting covenant, a mystery of faith. It shall be shed for you and many others, so that sins may be forgiven.
He genuflects, saying:
Whenever you shall do these things, you shall do them in memory of me.
He then shows the chalice to the people, genuflecting after doing so. The bell is again rung thrice. He continues:
Calling therefore to mind the blessed Passion of this same Christ, thy Son, our Lord, and also his resurrection from the grave, and glorious ascension into heaven, we thy servants, Lord, and with us all thy holy people, offer to thy sovereign majesty, out of the gifts thou hast bestowed upon us, a sacrifice that is pure, holy, and unblemished, the sacred Bread of everlasting life, and the Cup of eternal salvation.
Deign to regard them with a favourable and gracious countenance, and to accept them as it pleased thee to accept the offerings of thy servant Abel the Just, and the sacrifice of our father Abraham, and that which thy great priest Melchisedech sacrificed to thee, a holy offering, a victim without blemish.
Commentary: Next he bows low over the altar and prays as a humble servant before Almighty God, kissing the altar when he speaks about the sacrifice. More signs of the cross are made over the eucharistic elements which accompany the words "Body" and "Blood," and the priest signs himself at the words "every grace and heavenly blessings."