The Ceremonies of the Holy-Week at Rome Part 3

Constantine, according to Anastasius in his life of S. Silvester, gave two golden thuribles to the Lateran basilis, and a third adorned with jewels to the Baptistery. See Card. Bona, Rerum Liturgicarum lib. I, c. XXV, -- 9.]

[Footnote 34: Of the antiquity of the custom of kissing the Pope's foot we have proofs in Anastasius the librarian in the lives of Popes Constantine and Leo IV. When Valentine was elected Pope in 827, his feet were kissed by the Roman senate and people at S. John Lateran's.

Numerous instances also are on record of sovereigns who have kissed the feet of the Popes, and Pouyard has written a dissertation to shew, that this custom was anterior to that of marking the papal shoes or sandals with a cross. This token of profound respect was given also to the emperors of the east at Byzantium.]

[Footnote 35: These are distinguished lawyers habited in black _cappe_. For an account of the various offices above-mentioned and of their origin see The Papal Chapel, Described etc. by C.M. Baggs. Rome.

1839.]

[Footnote 36: That crosses, candles and incense were anciently used in processions appears from S. Gregory of Tours, de Vit. Patrum, c. 13.]

[Footnote 37: The kings and chief magistrates of ancient Rome were ent.i.tled to a _sella curulis_, or chair of state, which used to be placed in their chariots. Gell. III; 18. They were seated on it also at their tribunal on solemn occasions. Virgil makes old king Latinus say:

Et _sellam regni_ trabeamque _insignia nostri_. aen. XI. 334. The Romans had borrowed it from the Etruscans according to Dionysius of Halicarna.s.sus. (Clement of Alexandria observes, That many of the rites of Etruria were imported from Asia; and Diodorus (lib. 5.) represents these insignia as derived from Lydia. See Phoebens. De Ident.i.tate Cathedrae S. Petri p. XX. seq.) It was richly adorned, _conspicuum signis_, according to Ovid, Pont. IV. 5, 18. In the Pope's carriage even now there is a chair of state, and to Him alone is reserved the honour of a _sedia gestatoria_. Pope Stephen II in 751 was carried to the basilica of Constantine on the shoulders of the Romans exulting at his election: and from this fact some derive the custom of carrying the Pope in His chair on solemn occasions.]

[Footnote 38: This hymn is attributed to the abbot Theodulph afterwards bishop of Orleans, who lived in the 9th century. If it were true, that he sang it as the emperor Louis le debonnaire was pa.s.sing by the prison, in which he was confined, and that he was in consequence liberated, we should have a historical reason for the shutting and opening of the door, and for the hymn's being sung partly inside the church. This account has however been called in question by Menard, Macri, Martene and others; and hence Pouget, and after him Benedict XIV and others are contented with a mystic reason for such ceremonies, viz, that heaven was closed to man in consequence of sin, and was opened to him by the cross of Christ.]

[Footnote 39: In these it is called Dominica ad Palmas, Dominica in Palmis, and in the Gregorian Sacramentary mention is made, in the prayer which precedes communion, of the faithful carrying palm-branches.]

[Footnote 40: Anciently a cardinal deacon used to read it, and to sing only the words "Eli, Eli, lamma sabachthani".]

[Footnote 41: The author of this exquisite chant is unknown: Baini supposes that he was a member of the pontifical choir: it has been sung in the papal chapel since the middle of the 13th century. In 1585 it, together with the rest of the service of holy week, was published by Tommaso da Vittoria with the words of the people harmonised for 4 and 5 voices; his method was adopted by the papal choir, which adorns it with many traditional graces, and in particular gives occasionally, says Baini, to the words of the mult.i.tude "the irresistible force of a most robust harmony". The abbate Alfieri has published a new edition of the _Pa.s.sios_.]

[Footnote 42: In Africa till the time of S. Augustine, the Pa.s.sion used to be read in holy week from the gospel of S. Matthew alone; but by his direction, as he mentions in his 232nd discourse, it was read every year from all the four evangelists; and this custom is still observed.]

[Footnote 43: That G.o.d, after He has pardoned sin and consequently remitted its eternal punishment, often, if not generally, demands temporal satisfaction from the sinner, is evident from many instances in scripture, such as those of David (2 Sam. XII) of Moses (Deuteron.

x.x.xII compare Num. XIV) to say nothing of Adam (Gen. III) and all his posterity, who endure the temporal punishment of original sin, even when its stain has been washed away by baptism. Now the church by virtue of the ample authority with which Christ has invested her (Matt. XVIII, John XX) and in particular her chief pastor (Matt. XVI) has from the beginning exercised the power of remitting the temporal punishment of actual sins. Thus S. Paul pardoned the incestuous Corinthian (2. Cor. II): in times of persecution the bishops at the request of the martyrs remitted the penance imposed on those who had fallen into idolatry (Tersul. lib. ad martyres, Euseb. Hist. Eccl.

lib. V, c. 4. S. Cyprian. Epist. XIII etc.), to say nothing of canons of the 4th century which prescribe that indulgences should be granted to _fervent_ penitents, of the crusades, and of the indulgences granted to those who contributed money for the building of S. Peter's, etc. Indulgences presuppose repentance and confession, and the performance of those good works which are prescribed as conditions necessary for their acquisition, as communion, prayers, alms etc.]

[Footnote 44: It was built by Calixtus II, and was for two centuries and a half the Vestry of the Roman Pontiffs. It was repaired and consecrated in 1747. See Cancellieri. De Secretariis T. I, p. 342.]

[Footnote 45: In the third century, in the time of Pope Cornelius there were priests appointed to absolve those who had fallen into idolatry; and they were called _Presbyteri Paenitentium_. S. Marcellus also, according to Anastasius, after the persecution raised by Diocletian, appointed in Rome t.i.tular churches, in which penance as well as baptism were administered by priests, the former sacrament is conferred by the minor penitentiaries. Pope Simplicius in fine, as we learn from the same author, destined fixed weeks at S. Peter's, S. Paul's, and S. Laurence's, to _receive penitents_ and administer baptism. From the usual custom of Rome in such matters, Zaccaria argues that during the first five or six centuries, according to the general custom proved by Thoma.s.sin, the great penitentiary was the _bishop himself of the city_ in which they resided. It is however certain, that in the 4th century from the numerous priests of Constantinople one was selected called a penitentiary, who took cognisance of crimes, to which public penance was annexed by the canons. At Rome also there was a cardinal penitentiary long before the fourth council of Lateran, which in 1215 prescribed that bishops should appoint penitentiaries, for Berthod priest of Constance relates in his chronicle, that in the year 1084 he was promoted to the dignity of cardinal-priest and penitentiary of the Roman church.]

CHAP III.

ON THE DIVINE OFFICE, AND THE OFFICE OF TENEBRAE IN PARTICULAR.

_CONTENTS._

PART 1. _Introductory_. Breviary--Divine office, its origin--performed by the early Christians--ancient and modern editions of the breviary. PART 2. _Descriptive_. Office of Tenebrae--Matins and Lauds--extinction of the lights--meaning of this ceremony--chant, lamentations--conclusions of the office--_Miserere_, its music--Card. Penitentiary at S. Mary Major's. _Trinita dei Pellegrini_.

"_I will bless the Lord at all times_: _his praise shall always be in my mouth_". Ps. x.x.xIII, 2.

"_He humbled himself, becoming obedient unto death, even the death of the cross_". Phil. II, 8.

[Sidenote: P. I. Breviary.]

We shall not hesitate to borrow the following account of the church office contained in the Roman Breviary from a Protestant divine (Tracts of the Times no. 75). "The word _Breviarum_ first occurs in the work of an author of the eleventh century (Micrologus) and it is used to denote a compendium or systematic arrangement of the devotional offices of the church. Till that time they were contained in several independent volumes, according to the nature of each. Such, for instance, were the _Psalteria_, _Homilaria_, _Hymnaria_, and the like, to be used in the service in due course. But at his memorable era, and under the auspices of the Pontiff who makes it memorable, Gregory VII, an Order was drawn up, for the use of the Roman church, containing in one all these different collections, introducing the separate members of each in its proper place, and harmonising them together by the use of rubrics.

[Sidenote: Divine office, its origin.]

"Gregory VII did but restore and harmonise these offices; which seem to have existed more or less the same in const.i.tuent parts, though not in order and system, from Apostolic times. In their present shape they are appointed for seven distinct seasons in the twenty four hours, and consist of prayers, praises and thanksgivings of various forms; and, as regards both contents and hours, are the continuation of a system of worship observed by the Apostles and their converts. As to _contents_, the Breviary service consists of the Psalms; of Hymns and Canticles; of Lessons and Texts from inspired and Ecclesiastical authors; of Antiphons, Verses and Responses, and Sentences; and of Collects. And a.n.a.logous to this seems to have been the usage of the Corinthian Christians, whom St. Paul blames for refusing to agree in some common order of worship, when they came together, _every one of them_ having a Psalm, or a doctrine, a tongue, a revelation, an interpretation (1 Cor. XIV, 26). On the other hand, the catholic _seasons_ of devotion are certainly derived from apostolic usage. The Jewish observance of the third, sixth and ninth hours for prayer, was continued by the inspired founders of the Christian church. What Daniel had practised, even when the decree was signed forbidding it, "_kneeling on his knees three times a day, and praying and giving thanks unto his G.o.d_", S. Peter and the other Apostles were solicitous in preserving. It was when "_they were all with one accord in one place_", at "the _third_ hour of the day", that the Holy Ghost came down upon them at Pentecost. It was at the _sixth_ hour, that St. Peter "went up upon the house-top to pray" and saw the vision revealing to him the admission of the gentiles into church. And it was at the _ninth_ hour that "Peter and John went up together into the temple", being "the hour of prayer". But though these were the more remarkable seasons of devotion, there certainly were others besides them in the first age of the church. After our Saviour's departure, the Apostles, we are informed, "all _continued_ with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren": and with this accords the repealed exhortation to pray together without ceasing, which occurs in St. Paul's epistles.

It will be observed that he insists in one pa.s.sage on prayer to the abridgment of sleep (Eph. VI, 18); and one recorded pa.s.sage of his life exemplifies his precept: "And at midnight Paul and Silas prayed, and sang praises unto G.o.d, and the prisoners heard them".

In subsequent times the Hours of prayer were gradually developed from the three, or (with midnight) the four seasons above enumerated, to seven, viz. by the addition of Prime (the first hour), Vespers (the evening), and Compline (bedtime); according to the words of the Psalm, "Seven times a day do I praise Thee, because of Thy righteous judgment. Other pious and instructive reasons existed, or have since been perceived for this number".[46] Thus far our Protestant author, with whose remarks we are too well pleased to go out of our way to dispute with him the truth of some other portions of his tract, which are objectionable.

[Sidenote: Performed by the early Christians.]

That the early Christians continued after the time of the apostles to observe the hours of prayer above enumerated is proved by Martene (De Ant. Eccl. Rit. T. 3) who has collected many decisive pa.s.sages from the Greek and Latin Fathers. We shall content ourselves with one taken from a work on prayer by S. Cyprian, bishop of Carthage in the third century. Having mentioned Daniel's practice of praying three times a day, he observes, that it is manifest that there was something mysterious or symbolical in the ancient practice. "For the holy Ghost descended on the disciples at the third hour; at the sixth hour Peter going to the house-top was instructed by G.o.d to admit all to the grace of salvation; and the Lord, who was crucified at the sixth hour, washed away our sins with his blood at the ninth hour, and completed the victory by his pa.s.sion. For us however, besides the hours anciently observed, the times and also the symbols of prayer have increased. For we must pray in the morning, to celebrate the resurrection of the Lord; also when the sun recedes and the day ceases; for Christ is the true sun and the true day, and when we pray that the light of Christ may again come upon us, we pray that his coming may impart to us the grace of eternal light: and let us who are always in Christ, that is, in the light, not cease from prayer at night". See also Dr. Cave's Primitive Christianity Part. 1, c. 9.

[Sidenote: Editions of the breviary.]

"The old Roman breviary" says the author of Tract 75 above quoted "had long before Gregory VII's time been received in various parts of Europe; and in England since the time of Gregory the great who after the pattern of Leo and Gelasius before him had been a reformer of it".

The people used anciently to join with the clergy in offering this, constant tribute of praise to G.o.d; but the duty of daily reciting it is obligatory only upon the Catholic clergy, and religious orders.

S. Benedict shortened it considerably, (as Grancolas observes, Com.

Hist. in Brev. Rom.) New editions and emendations of it were published successively by the authority of St. Gregory VII, Nicholas III, and Clement VII, and finally the Roman Breviary at present used was restored by order of the Council of Trent, published by Pope Pius V, and revised by Clement VIII, and Urban VIII. It follows closely, as Merati observes, that first adopted by the regular-clerks in the 16th century, and resembles the edition published by Haymo, general of the Franciscans, and authorised by Nicholas III (A.D. 1278). Hence it is called by the author of Tract 75 the _Franciscan_ Breviary. It is however founded upon the old Roman Breviary, which the Franciscans by the direction of their holy founder had adopted: for according to Rodolfo, dean of Tongres Cap. XXII, when the Popes dwelt at the Lateran, the _office of the Papal chapel_ was much shorter than that of the other churches of Rome; it was composed by Innocent III, and was adopted by the Franciscans inst.i.tuted at his time. Nicolas III ordered that all the Roman churches should use the Franciscan Breviary as reformed by Haymo, in 1241. "Our own daily service", says the above-mentioned minister of the church of England is confessedly formed upon the Breviary".

[Sidenote: P. II. Office of Tenebrae.]

Having premised thus much on the office in general, we may now return to holy-week. Besides palm-sunday, three other days in the week are particularly devoted to the commemoration of the history of our redemption; holy-thursday, because on it our Lord inst.i.tuted the blessed Eucharist, and his pa.s.sion began; good-friday, on which He was crucified and died; and holy sat.u.r.day, on which His sacred body remained in the tomb. The church commences her solemn service of each of these days with that part of the divine office called matins and lauds, and at this time Tenebrae from the _darkness_ with which it concludes. It used of old to be celebrated at night, as it still is by some religious communities[47]; but it now takes place on the afternoon preceding each of those three days. Nor is this unusual: for "the ecclesiastical day is considered to begin with the evening or Vesper service, according to the Jewish reckoning, as alluded to in the text. "In the evening and morning and at noon day will I pray, and that instantly". (Tracts of the Times, No. 75).

[Sidenote: Matins and Lauds.]

The office of Matin so called from Matuta or Aurora consists at Tenebrae of three _nocturns_. Each of these is composed of three appropriate psalms with their anthems, followed by three lessons taken from scripture or the fathers. Immediately after matins, Lauds or the praises of G.o.d are sung: they consist of five psalms besides the _Benedictus_ or canticle of Zachary, to which succeeds the _Miserere_ or 50th psalm. Some of the short prayers usually said are omitted: for the church during this season of mourning strips her liturgy as well as her altars of their usual ornaments[48].

[Sidenote: Extinction of the lights.]

A triangular candlestick, upon which are placed fifteen candles, corresponding to the number of psalms recited before the _Miserere_, is peculiar to this solemn office, and is placed at the epistle-side of the altar. After each psalm one of the candles is extinguished by a Master of ceremonies, and after the _Benedictus_ the candle placed on the top of the triangular candlestick is not extinguished, but is concealed behind the altar and brought out at the end of the service; while that canticle is sung, the six candles on the altar also are extinguished, as well as those above the _cancellata_ or rails[49].

[Sidenote: Meaning of this ceremony.]

Lamps and candelabra were presented to the sanctuary by the faithful during the first ages of persecution; and in more tranquil times to the basilicas by Constantine and others who erected or dedicated them.

They were lighted, as S. Jerome observes, in the day time "not to drive away darkness, but as a sign of joy": and therefore the custom of gradually extinguishing them at the office of Tenebrae we may justly consider with Amalarius as a sign of mourning, or of the sympathy of the church with her divine and suffering Spouse. The precise number of lights is determined by that of the psalms, which is the same as at ordinary matins of three nocturns.

The custom of concealing behind the altar during the last part of the office the last and most elevated candle, and of bringing it forward burning at the end of the service, is a manifest allusion to the death and resurrection of Christ, whose light, as Micrologus observes, is represented by our burning tapers. "I am the light of the world". John VIII. 12[50]. In the same manner the other candles extinguished one after another may represent the prophets successively put to death before their divine Lord: and if we consider that the psalms of the _old Testament_ are recited at the time, this explanation may appear more satisfactory than others, which would refer them to the blessed Virgin, the apostles and disciples of Christ[51]. In the triangular form of the candlestick is contained an evident allusion to the B. Trinity. This candlestick is mentioned in a MS. Ordo of the 7th century published by Mabillon.

[Sidenote: Chant, lamentations.]

The anthems and psalms, with the exception of the _Miserere_ which is the last psalm at Lauds, most of the lessons and other parts of the office, are sung in plain chant. From the middle of the 15th century the three lamentations or first three lessons of each day used to be sung in _canto figurato_ in the papal chapel: but by order of Sixtus V, only the first lamentation of each day is thus sung, and even it is much shortened, as Clement XII directed: the two others are sung in _canto piano_ according to Guidetti's method. The first lamentation both of the first and second day is by the celebrated Pierluigi da Palestrina: that of the third day by Allegri. Baini observes, that the first lamentation of the second day is considered the finest: Palestrina composed it for four voices, besides a ba.s.s, which entering at the pathetic apostrophe 'Jerusalem, Jerusalem, be converted to the Lord' "every year makes all the hearers and singers, who have a soul, change colour". Bayni, Mem. Stor. T. 1. The lamentations of Jeremiah have the form of an acrostic, that is, the verses begin with the letters of the Hebrew alphabet in regular order, the first with Aleph, the second with Beth, and so in succession. It was difficult to observe a similar order in the Latin Vulgate: but to preserve some vestige of it, the name of the Hebrew letter, with which each verse begins in the original, is sung before the same verse in the translation.

[Sidenote: Conclusion of the office.]

When the _Benedictus_ or canticle of Zachary and its anthem are finished, the choir sings the verse "Christ was made for us obedient even unto death": on the second night they add "even unto the death of the cross": and on the third, "for which reason G.o.d hath exalted him, and hath given him a name, which is above all names". The heart of the christian is melted to devotion by these words, sung on so solemn an occasion: he kneels before his crucified Redeemer, and recites that prayer of love, that prayer of a child to his Father which He that man of sorrows dictated to His beloved disciples; and then remembering those sins, by which he offended that dear and agonising parent, and touched with sorrow and repentance, yet more and more excited by the music, I might almost call it celestial, his heart calls loudly for that mercy to obtain which Jesus died. He joins with G.o.d's minister in fervently repeating the prayer imploring G.o.d's blessing on those for whom Christ suffered and died: the noise which follows it recals to his mind the confusion of nature at the death of her creator; the lighted candle once more appearing reminds him that His death was only temporary: and he departs in silence impressed with pious sentiments, and inflamed with devout affections.

[Sidenote: Miserere, its music.]

They who have a.s.sisted at the office of Tenebrae will not be surprised at the saying of a philosopher, that for the advantage of his soul he would wish, that when he was about to render it up to G.o.d, he might hear sung the _Miserere_ of the Pope's chapel. In no other place has this celebrated music succeeded. Baini the director of the Pontifical choir, in a note to his life of Palestrina, observes that Paride de Gra.s.si, Master of ceremonies to Leo X, mentions that on holy wednesday (A.D. 1519), the singers chanted the _Miserere_ in a _new_ and _unaccustomed_ manner, alternately singing the verses in symphony.