영
MASS: De monogamia, x., xii.; De prcucriptione hareticorum,
xxxvi., xii.; Ad Soapulam, iv.; De oratione,
2. The iii., xi., xviil., xxix.; Ad uxoren% ii. 0),
Sources. Csrprian {Epiat., xii. 2, xxxiv. 1; Ad De-
tnetrium,xx.; De oratione domini, y'm., xxxi.X
and — 150 years later — Augustine {Confeaaionea, ix. 13; Ser-
monea, clix., clxxii., ccxxvii.; cf. G. Rietschel, Liturffik, i.
299-300. Berlin, 1900). The early mass of Milan maybe
reconstructed from notices in Ambrose (for the passages
collected, cf. J. Pamelius. Liturgica LMtinorum, i. 266 sqq.,
Ck>loRne, 1571), supplemented by the works mentioned be-
low in the bibliography. The value of the De aacramenHa,
ascribed to Ambrose, is impaired by grave doubts as to its
genuineness. Probst {Liturgie, pp. 232 sqq., MOnster, 1893)
and Morin {Revue b^nfdictine, xi. 344 sqq., 1894) think it is
a secondary writing based on Ambrose, Rietnchel (ut sup.,
p. 305. note 5) that it is lloman, Ceriani (Notitia, pp. 62-63,
65, Milan, 1897) and Magistretti {Liturgia, p. 85, Milan,
1899) that it is Gallican. Duchesne {Originea, p. 169. Paris,
1898) that it was composed in a North Italian city, per-
haps Ravenna, about 400. For Ganl, besides scanty notices
in IrenoBua {Hatr., iv. 2. 18) and a little fiiller information in
Hilary of Poitiers (d. 367; Ad Conalantium, i. 2; Fragmenta,
viii.; Contra Conatanlium, xxvii.; De trinitaie, iii. 7) and
SulpiciuA Severus (d. 410 or 420; Vita S. Martini, ix.;
Chron., ii. 39), the chief sources are: (1) Eleven masses
published by Mone (see bibliography); the manuscript is
probably of the seventh century, but the masses are older;
Roman influence is not evident. (2) Two letters doubts
fully ascribed to (jermanus of Paris (d. 576; in MPL, Ixxii.
89 sqq.); the first, which is purely Gallican and belongs to
the sixth century, permits reconstruction of the mass in its
essential features (cf. the Hauck-Herzog RE, xii. 709-710).
(3) The so-called Miaaale Gothicum, probably from Autun;
the manuscript is of the late seventh or early eighth cen-
tury; apart from inserted Roman prayers, the structure of
the mass is Gallican and the book gives the liturgy of the
sixth or seventh century. (4) The so-called Miaaale Gal-
licanum vetua, of the seventh or early eighth century, be-
longing perhaps to the diocese of Besangon; it is probably
a composite of two different mass-books (cf. Delisle In M6-
moirea de VInatitute de France, 1886. i. 73 sqq.; F. Katten-
buDch. Apoatoliachea Symbol, ii. 774, 776, note 28, I^ipsic,
1900); Roman influences are very strong. (5) The so-
called Saeramentarium Gallicanum (Miaaale Veaontienae or
Bobbienae), of the seventh century; it has been assigned to
Bobbio and Luxeuil, probably belongs to Gaul, and Roman
influence is strong. (6) The Lectionary of Luxeuil {MPL,
Ixxii. 171 sqq.), purely Gallican, and containing the lessons
for the entire year; it is doubtful if it was used in Luxeuil.
(7) The so-called Miaaale Francorum, of the eariy eighth
century or end of the seventh; Roman influence is so strong
that Duchesne (ut sup., 128) and Ebner {Miaaale Romanum,
p. 364, Freiburg. 1896) class it among Roman mass-books,
but it originated and was used in the Prankish realm. (8)
The Saeramentary of the abbey of St. Remigiua at Reims,
written 70S-8OO; the original was burned in 1774, but an
incomplete copy is in the Biblioth^ue Nationale in Paris
(published by Chevalier in the seventh part of the Biblio-
tMque liturgique, pp. 305-367. Paris, 1900); it is essentially
Roman. The earliest sources for the liturgy in Spain are
the acts of certain councils (Gerundia, 517, canon i., of.
H. T. Bruns, Canonea apoHolorum et conciliorunh ii« 18,
Berlin, 1839; Valencia, 524. i., in Bruns. ii. 24, cf. the First
Toledo. 398. ii., iv., in Bruns, i. 204; Braga, 563. in Bruns,
ii. 33; Third Toledo, 589, ii.. in Bruns. i. 213; Fourth To-
ledo, 633. X.. xii., xiv., in Bruns, i. 225-226, 227, 228). Isi-
dore of Seville (d. 636; De offlciia eccUncuUcis, i. 6, 13-18,
ii. 5, 7 — on the genuineness of the chapter De acoluthU, cf.
T. Kliefoth, LiturgiBche Abhandlunoen, ii. 289, Schwerin,
1859; — EtytnoloffixB, VI., xix. 4; Epiat, i. ad Leudefrvdum^
ii. €ui Redemptum), and the so-called MiBtale mixtum, Go-
Heum, or MozarcMcum. The liturgy published at the in-
stance of Cardinal Ximenes in 1500 (see Mocarabic Lrr-
Y7RGY) contains, it is true, much that is Roman and Gal-
ilean, but the original Spanish basis can be separated with
some certainty; there are unpublished old Spanish masses
still extant in manuscript (cf. Rietschel, ut sup., i. 320).
For the sources of the Celtic-Anglo-Saxon and Neapolitan
litiugies, see the bibliography below; they are scanty and
the Roman coloring is so strong that the original forms can
not be recovered.
8. The Snpplantinflr of the non-Boman Llturffies
by the Boman: Two factors worked together to
bring about general conformity to the Roman rit-
ual— the repute and might of Rome in all things
ecclesiastical, and, even more strongly, the desire
to make an end of the infinite variety
1. AiHoa, ^ cultic forms. The popes did not
Spain, set themselves strenuously to impose
Milan, Roman usages on other districts, least
and Ghreat of all Gregory I.; and the impulse to
Britain, introduce the cult and order of Rome
came from the extra-Roman lands
themselves. The process doubtless began spon-
taneously and proceeded at first unnoticed. Africa
as a matter of course went with Rome. Elsewhere
the first definite fact in the history appears in 538,
when Bishop Profuturus of Braga, metropolitan of
the kingdom of the Suevi, asked Pope Silverius for
advice concerning liturgical questions. Vigilius,
successor of Silverius, sent the baptismal liturgy,
the canon of the mass, and the Easter prayers to
show how things were done in Rome. At a coun-
cil in Braga in 563 this papal letter was read and
it was ordered to conduct the mass after the Ro-
man model (cf. H. T. Bruns, Canones apostolorum
et conciliorum, ii. 34, Berlin, 1839). But the West
Goths established their church in the Spanish pen-
insula and jealously guarded its independence
against Rome, and synods and other assemblies
still tried to effect uniformity in worship (e.g., the
Fourth Synod of Toledo, 633, canon ii.; Eleventh
Provincial Synod of Toledo, 675, iii.; cf. Bruns,
ut sup., i. 221, 309). The canon of the Missale
ndxtum (see above, 2, § 2) shows that Rome did
not remain wholly without influence, and the
Frankish-Germanic Church also made itself felt.
Alexander II. introduced the Roman ritual into
Aragon (1068), and Gregory VII. induced a synod
at Burgos in 1085 to declare the Roman liturgy
valid for all Spain. Only Toledo, the former center
of the West Gothic Church, retained the old Span-
ish liturgy till 1285, and Cardinal Ximenes obtained
yj for six churches of Toledo (to which a chapel in
Salamanca was afterward added) papal permis-
sion to use the old native liturgy, though with many
Roman modifications (see Mozarabic Lituhgt); the
permission is still valid. Milan probably admitted
Roman influence early and all known Milanese
liturgies have only the Roman canon. It still had
its own (though much romanized) mass as late as
the ninth century, which passed for Ambrosian
(Walafrid Strabo in MPL, cxiv. 944, cxlvii. 683),
and it still retains certain peculiarities. The Ro-
man liturgy was doubtless carried to England by
Augustine; but the Iro-Scottish missionaries who
converted the greater number of the Anglo-Saxons
(see Anolo-Saxonb, Conversion of the) natur-
ally brought with them their own ritual. Theodore J
of Tarsus (q.v.), a Greek, appointed archbishop of
Canterbiuy in 668 and the real foimder of the Eng-
lish Church, was not strenuous for Roman forms;
but others about him were differently minded, and
the Coimcil of Clovesho in 747 prescribed the Ro-
man ritual for all England (Haddan and Stubbs,
CounciUf iii. 367). Nevertheless mass-books up to
the Norman Conquest (the Leofric Missal, Missal of
Robert of Jumidges, Missal of St. Augustine's Ab-
bey of Canterbury, ed. M. L. Rule, Cambridge,
1896) show many non-Roman features, and usage
was not uniform. The like is true for Ireland.
Adamnan (q.v.) induced the Synod of Tara in 692
to decree that the native usages should be given
up, but not until the twelfth century were Roman
forms energetically introduced by Malachy of
Armagh (see Malacht O'Morgair, Saint) and
Gilbert of Limerick, and, finally, by the Synod of
Cashel in 1172. In Scotland the break with the old
liturgy was made in the eleventh century (see
Celtic Church in Britain and Ireland).
It is probable that Roman mass-books were
brought to Gaul in the time of Csesarius of Aries
(q.v.) and through him (cf. F. J. Mone, Latein-
ische und Griechische Messen, pp. 112 sqq., Frank-
fort, 1850; B&umer in Historisches Jahriuch, xiv.
1893, p. 205); but the result at first
2. France was merely the substitution of certain
and prayers for those formerly in use. The
C^e^many. structure of the mass was not altered
thereby, although the new prayers
often did not fit the places in which they were in-
serted and thus prepared the way for more funda-
mental changes, which first become evident about
the middle of the seventh century. In the time of
Gregory I. (d. 604) there was a very manifest dif-
ference between the Gallican and the Roman masses
(Epist., Ivi.a, in MGH, Epist.y ii. 1895, p. 331) and
Gregory does not appear as a zealous partizan of
the latter. During the sixth century the Roman
sacramcntary made its way to Gaul and was often
copied, and its influence comes to light in the Gal-
lican missals and sacramentaries of the seventh or
eighth century — ^an influence which reached much
farther in some places than in others (cf. the Sacra-
mentarium Gelamanum^ which presents certain Gal-
lican peculiarities with the Roman structure, and
the SacramerUarium GaUicanum^ in which the pref-
ace and the mass of the catechumens are essentially
Gallican in structure, with some prayers wholly
Roman, and the mass of the faithful entirely Ro-
man). The monasteries were probably the chief
promoters of changes. In the seventh oentiiry they
230
were steadily adopting the Benedictine rule, which
had a minute ordering of the hours after Roman
models. Thereby the interest of the monks was
directed to the Roman mass-liturgy, and the mixed
services may have been held first in the monastery
chapels. Boniface (q.v.) stood strongly for the
Roman liturgy without being able to carry his re-
forms through in details. What Pepin did for the
Roman ritual in his realm (apart from the intro-
duction of the music) is uncertain, but Charlemagne
held the Roman forms in the highest esteem and
accounted it a sacred duty to introduce them and
thereby to make an end of the prevailing confusion
in the liturgy. At his request Pope Adrian I. sent
him between 784 and 791 a copy of the sacramen-
tary then in use in Rome; but it proved disap-
pointing because of the many departures from the
pre-Gregorian form. A compromise was attempted
by providing a new mass-book with select prayers
and other liturgical forms taken mostly from the
pre-Gregorian mass-book (manuscripts of this sort
enumerated in A. Ebner, MUsale Ramanumy pp.
383-384, Freiburg, 1896). The selection was prob-
y ably made by Alcuin, and Amalarius of Metz ad-
vocated the Roman liturgy (cf. his De ecdesiasticis
officils, MPLy cv. 986 sqq.). In time the Roman
canon attained general acceptance; but the entire
Roman ritual did not become established in either
France or Germany during the Middle Ages, nor
was a general imiformity reached. During the
entire period the mass-liturgy in Frankish-German
territory was constantly changing, and, whatever
the theory may have been, the practise was far re-
moved from a slavish following of Rome. There
was a vigorous liturgical life north of the Alps, hav-
ing its center in the monasteries, which even re-
acted on the later Roman development.
4. Tbe Development of the Boman Mass after
GhreflTory I.: The mass of Rome in the time of In-
nocent III. (d. 1216) is known from that pope's
writing De aacro altaris mysierio {MPLy ccxvii. 773
sqq.). No great changes have taken place in the
six hundred years since Gregory I.;
1. Certain certain additions have been inade,
Additions, some of them brought in from outside
and some devised in Rome. The most
noteworthy are a rather elaborate preparation of
the priest in the sacristy, the insertion of the credo
after the Gospel in what was formerly the mass of
the catechumens, and ceremonial amplifications —
washing of hands, burning of incense, etc. — to fill
the gap left by the transposition of the kiss of peace
and the commemoration into the canon. The most
striking characteristic is the endeavor to treat the
holy elements as something supcrearthly. That
the doctrine of the sacrificial character of the mass
influenced the development can not be asserted;
but the tendency to restrict the active participa-
tion of the congregation is much stronger than it
is north of the Alps. After Innocent the prepara-
tion was simplified, and the old ofiFcrtory prayers in
shorter form and the epiklesis were restored after
the offertory — ^a conformity to German usage. A
superstitious practise, the reading of the prologue
to John's Gospel, found entrance. This prologue
was much used as an amulet during the Middle
Ages, and a synod at Seligenstadt in 1022 con-
demned the reading of it in the mass. Neverthe-
less the custom spread and Pope Pius V. in 1570
officially sanctioned it in the conclusion after the
last salutation. It thus appears that the develop-
ment after the year 600 brought far fewer and much
less important changes than did the first five cen-
turies. Moreover, the changes for the most part
were a concession on the part of Rome to extra-
Roman usage. That the result is an artistic unity,
a well-ordered liturgical structure, can hardly be
asserted.
' The present Roman missal dates from 1634, all
earlier efforts to secure uniformity in the mass of
the Church having proved fruitless. The Council
of Trent in its session of Dec. 4, 1563, left the issu-
ing of a conunon mass-book to the pope, a commis-
sion entrusted with the task not
8. The having completed its work. In con-
Boman sequence the missal of Pius V. appeared
MisMl. on July 14, 1570, with the decree that
it alone should be used wherever the
Roman rite was followed and there was no local
mass-book 200 years old. But differences crept in,
and in 1604 Clement VIII. issued a new book thor-
oughly revised by a commission. Urban VIII. did
the like, and the final revision appeared Sept. 2,
1634. This pope made the present division of the
entire mass into forty-one rubrics, the first eighteen
being coimted to the ordinary and the last twenty-
three to the canon. The Congregation of Rites,
established by Sixtus V. in 1587, safeguards the
purity of the ritual (see Curia). The missal falls
into three main divisions: (1) The " Proper of
Masses of the Season " {Propnum miasarum de
tempore) contains (a) the services for each day from
the First Sunday in Advent to Holy Saturday;
(b) the " Ordinary of the Mass " {Ordo misaa);
(c) the prefaces for the entire year; (d) the " Canon
of the Mass " (Canon miaaa); and (e) the services
from E^ter to the end of the church year. (2) The
" Proper of Masses of the Saints " {Proprium mis'
aarum de aandia) gives the services for saints' days
and for festivals of mysteries and important events
(such as the Transfiguration, the Invention and
Elevation of the Cross, etc.), arranged according to
months of the civil year. (3) The " Common of
Saints " (Commune aandorum) contains the masses
for those saints' days which have no mass of their
own; it is divided into masses of the apostles, mar-
tyrs, confessors, virgins, and women. A sort of
supplement gives the mass for church consecra-
tions and their anniversaries, the votive masses in
honor of mysteries and for various occasions, the
orationea diveracB, i.e., prayers for different occa-
sions, and finally the masses for the dead.
[The modem missal begins with a table of mova-
ble feasts and the calendar. Then follow the " Gen-
eral Rubrics of the Mass," the " Rite to be Followed
in the Celebration of the Mass," and " Defects which
may Occur in the Celebration of the Mass," ex-
plaining the various kinds of masses, the compo-
nent parts, the hours of celebration, the kind and
color of vestments, the conduct of the priest, and
the like. The " Preparation for the Mass," a brief
devotional manual, and a collection of prayers and
240
thankBgiving, to be used as occasion oflfers, come
next. Then follow the " Proper of the Season,"
the " Proper of SainU," the " Common of Saints,"
etc., as above. An appendix adds *' Masses for
Certain Places in the United States of America.]
6. The Withholding of the Cup: The Council of
Constance in its thirteenth session (June 15, 1415)
declared it the law of the Church that the laity
should partake of but one element in the commu-
nion. The Coimcil of Trent in its twenty-first ses-
sion (chap, iii., canons i.-iii.) approved the earlier
decree. The practise was no innovation and the
action at Constance merely gave official sanction
to a custom of long standing, which had its roots in
the earliest times. The belief that the bread was
the more important of the two elements may ap-
pear even in the New Testament, where bread is
mentioned more frer^uently than the cup (cf. Luke
xxiv. 30). It is more clearly evident in the ancient
custom of celebrating the Supper with bread and
water instead of wine (Chrysostom, Horn, in Matt.,
IxxxiH. 4; Horn, in Gen., xxix. 3). To this was
added the horror which believers felt if a crumb of
the consecrated bread or a drop of the blessed wine
fell on the floor (Tertullian, De corona, iii.; Canones
Hippolyti, ccix.; Origen, Horn, in Exod., xiii. 3;
Trullan Council of 692, canon ci.; Caesarius of Aries,
MPL, xxxix. 2319). Consequently very early the
Supper was celebrated with bread alone {Ada Jo-
annia, ed. T. Zahn, p. 244, Erlangen, 1880). Pope
Gelasius I. (492-490) declared against the practise
in Calabria {MPL, lix. 141). When it became cus-
tomary for the communicant to receive the host,
not in his o\ni hand, but in open mouth from the
hand of the priest, he was freed from all responsi-
bility so far as the one element was concerned.
It was natural to seek for a like immunity in case
of the other. A means to the end desired was
found by dipping the host in the wine and using a
spoon (intinction). The ciLstom originated in the
East, where it is still followed (see Eastern Church,
III., § 5); the earliest c\idence of it in the West
belongs to the seventh century. Tliat it originated
from the laity is probable, and it is certain that the
clergy did not always approve of it (synods at
Braga, 675, canon i.; Clermont, 1095, xxviii.;
London, 1175, xvi.). Paschal 11. calls it a " hu-
man and new-fangled institution " (Epist. ccclv.,
MPL, clxiii. 442). It spread rapidly in England.
Another means to the same end was the use of
tubes (fistula, cannce, etc.; see Fistula), whick ap-
pear from the ninth century. It was not a very far
step for the people to renounce the wine altogether,
which happened first in the twelfth century and, so
far as is known, in England. It is thus a misuse
of terms to speak of *' withholding " or ** withdraw-
ing" the cup; there was a voluntary renunciation,
though scarcity of wine in some places may have
helped to establish the practise. Later the priests
interpreted their partaking of both elements as a
prerogative and privilege of their order, though
the scholastic theology developed the doctrine that
Christ is received whole and entire in each of the
elements.
6. Kinds of Masses. The Roman Church clas-
sifies masses according to two systems, depending
on the time of oelebratioD and the degjree of sdem-
nity. From the first point of view masses are
either (1) masses of the season (de tempore), Le.,
masses on Sundays and festivals; (2) masses on
saints' days (mtstcs de aancfit); (3) votive masses
(missa toftrcr, Le., said by choice — voium — of the
priest); or (4) masses for the dead (misfct pro de-
/unctis) or requiem masses. The votive masses
subdi\'ide into (a) those connected with a special
exigency or wish conceming the entire Church,
single dioceses or congregations (e.g., in times of
war and pestilence, in droughts, at church conse-
crations, for the king, for the sick, at coronations,
conclaves, etc.), or individuals (at weddings, birth-
days, anniversaries, etc.); and (b) those in honor
of certain mysteries (the Trinity, the Holy Spirit,
angels, etc.). The proper character of a mass ap-
pears in the collects, the antiphons, the lessons, the
secrets, etc. This feature is old; the Sacramen'
tarium Letmianum contains the most varied kind
of collects, secrets, and prefaces and postcommu-
nions. From the second point of view masses are
either (1) public or solemn {mutecB pMicce vd
soUmnes; high masses) or (2) private (mtssa pri-
rata). A public or solemn mass is characterised
by a larger number (frequentia) of ministrants;
that is, deacon, subdeacon, and certain subordinate
attendants are present. Incense is burned, the
number of altar-lights is greater than on other oc-
casions, and the mass is sung. Such masses are
held in parish churches on Simdays and festivab,
in collegiate and cathedral churches daily. But
since in smaller churches the necessary nimiber of
clergy is lacking, a substitute for the missa eoUmnis
is provided in the missa cantata [or media, which \&
sung without deacon or subdeacon and the cere-
monies proper to high mass]; it is, however, often
designated as high mass. A congregation must
attend either a missa solcmnis or cantata^ as both
are " public." The private mass, on the contrary,
may be held without the congregation and there-
fore dispenses with the singing and larger number
of ministrants. Only the celebrant and one minis-
trant are required and the latter in certain cases
may be a layman. Since the mass is read it is also
called missa lecta. Evidently any particular mass
may belong to both of the main classifications. A
missa de tempore may also be solemnia publica or
cantata publica; a missa I'otiva may be private;
and a requiem mass may be either solemn or pri-
vate. (P. Drews.)
Other names which are gi\^n to masses are:
pontifical, designating a solemn mass celebrated
by a bishop with his insignia; papal, celebrated by
the pope on certain great feasts with special rites;
low, a mass without music, the priest saying and
not singing the mass; capitular, the high mass on
Sundays or festivals in collegiate churches; con-
ventual or canonical, the daily mass of cathedral
and collegiate churches celebrated solemnly and
with music after tierce in memory of the founders.
A missa adv^ntitia or manualis (a " chance " mass,
one which " comes to hand ") is a mass said for the
intention of a f)erson who gives an alms, opp>08ed to
a missa legata, said for a special intention in conse-
quence of a legacy or foundation. The so-calkd
s of ihe preaanotified ia .
, but u
n office
1 the
with a
tlie word, the elements used having been conse-
crated at a previous occasion (whence the name,
missa jmaanclifiadonim [f/tTrawrforum]) . It ia said
in the Greek Church throughout Lent, except SaU
urdays, Sundays, and the Feoat of the Annudcia-
lion, and in the Romaa Church on Good Friday
(see HoLV Week). What waa knon-n as a dry
mass (misso sicca), without consecration or com-
munion, was common in the Middle Ages in pres-
ence of the sick, at sta. and on other occasioiw
when a real mass could not be saiil.
7. KodamProoednrelntheMass: The high mass
on Sundays is usually preceded by a rite called the
AfjxTges; the celebrant goes down the middle aisle,
or at least to the sanctuary gates, sprinkling the
people with holy water wlule the choir sings the
anthem Airpergei me hysaopo (Ps. li. 7). The cele-
brant then changes his cope for the sacrificial vest-
ment, the chasuble (see Vestmento ANn Insignia,
Ecct£SiA8TicAL), and recites the introductory
prayers of the mass proper while the choir sings
the ninefold Ki/rie eldson, followed (except in Ad-
vent and Lent and at requiem masses) by the
Gloria in erceUis. Neit come the collect, epistle,
and goapel, changing with each day; the epistle ia
sung by the subdeacon at the south end of the altar,
as being addressed originally to the faithful, while
the deacon sings the gospel, originally proclaimed
to an unbelieving world, toward the north, sym-
bolically the quarter of darkness. Lights are car-
ried at the gos[)cl to typify Christ, the light of the
world; and the priest kisses the book at the end in
token of reverence for the words of the master. The
sermon usually comes next, being in most instances
an exposition of the gospel for the liuy. The Nicene
creed ia then sung, all kneeling at the words " And
waa incamalfl . . . and was made man," in honor
of the incarnation. The following section ia called
the offertory; the priest solemnly offers on the altar
first the bread to be consecrated, then the wine
mixed with a little wat«r as representing the two-
told nature of Christ. Next comes the preface,
varying with the feast or mystery commemorated,
and leading up to the Sajiclua. By the time the
choir has finished this, the celebrant has already
begun the most solemn part of the mass, which be
recites in a low, almost inaudible voice— a relic of
the days of persecution when the most sacred mys-
teries had to be kept secret from the heathen worlil.
The bell, which has already been rung three times
at the Sanetus, is rung once at the beginning of this
part (called the canon or pmyer of consecration)
and three times at the consecration of each of the
elements. Aft^r the canon the priest sings the
Lord's Prayer to a very ancient melody, the final
clause coming in as a response by the choir and
congregation. The next noticeable ceremony ia
the " kiss of peace " which in modem usage is re-
duced to the celebrant's placing his hands on the
deacon's shoulders and inclining the head slightly
toward him; this ceremonial embrace of Christian
brotherhood is then conveyed by the deacon to the
Bubdeacon and by him to any other clergy who
happen lo be present. Presently follows the con-
VlL— 16
of the sacrifice in the priest's commu-
nion, preceded by a prayer of himiility at which the
bell is again rung. As a rule the priest communi-
cates alone at a high mass, the time for general
communion, owing to the strict requirement of
fasting, being early in the morning. After the ab-
lutions, or cleansing of the sacred vessels, the post-
communion prayers are said, and the priest gives
the blessing (omitted in mx^sscs for the dead). Then,
at the north end of the altar, he recites the second
gospel, usually John i. 14, while the choir sings a
prayer for the state (in monarchical countries for the
sovereign) or for the pope. Incense is used at the
introit or beginning of the mass, at the gospel, at
the Sii'nctua, and at the consecration. The color of
the vestments differs with the day or season. White
is used on feasts of Christ, the Virgin Mary and
other villus not martyrs, and confessors; red in
Whitsuntide and on feasts of martyrs, typifying the
fire of the Holy Spirit or the blood of the martyrs;
violet in Advent and Lent; black on Good Friday
and at masses for the dead; and on ordinary days
green, the color of nature or of hope.
BiBUOontPHT: On I.: F. 8. Rcni, />i« CucAicAM da JWcw
BpfcT-Biariff$. 2 voU.. Freuing, 1001-02; BinKbam.
OHffinM. Xlir., i. 4-e, XV., iv. 4: 1. J. I. voq Domuger,
Dit EuAarUlie in dm erwim drri Jahrhundcrien. Maini,
1826; J. W. F. HaHing. Din LAn der OlieMltn Kird\c ruM
OpftT in LOm und CuUhi dtr CHruttn, EtIuikfu. IS£11
J. N. DiepolJer. Dot Watn dcs rvehariiHicheit Opfert unJ
der , . , Thtotoo^n dtr dm tetiten JaJirhundtrlen, AugV'
buTK, ISTT; J. M. Rsgon, La Mtatt, Pbtib. 1SS2; C. Ro-
hault lie Fleury, La liStne: ttuda ordi^hfiigutM *ur tet
Tittitcht OpferliandtanB. Freiburg, ISSS; F. KKttenbiuch.
VtTBlridiiJidt Cmi/mioMifcnni/e, i. 4H sqq., Freiburg,
lSe2; D. Rock. Hicnrffia: or Uie Holj/ Sarrifla of lltt
Mom. 2 voli., London. 1893; J. M. A. Vacant, llitt. dt
Puria, ISM; O. J. Reiotael, Solemn Man nl Rcme in lAt
Ninth Cintun/, London, 1896; N. Gibr. Din heiliatn Sakro'
mtnU drr kalhntUchn Kinhi. 2 vols.. Freiburg. 1897;
iiitta. Dot hiiliei UiHop/iT, dagmaHMrh, lilurBiiJi urJ
atkinadi erklBrl, »ih ed.. ib. 10O7. Eng. truijiJ. oF axlh
«1., Tlie Halu SaiTiJlet o! CAi .Ua», degmaiitaUy. [ifur-
inai»n and avrlirally txplaimd. St. LquIi, 190S; C. H. U.
Wrigbt. Thu Sfmirx of the Maa ia Ot Greek and Romaa
CAurdAu, London, 1S9S; A. Frani, Die Meite im de<U-
itfien MiUelaller. Freiburg. 1902: W. G6timBiin, Dat
eficharigtivha Opjer tvidt der Lrhre der &Ueren Schotaetikt
FreiburK, IM)2; A. Baunutnrk. Die Mem in Moram-
land. KempMn. 1906; A. Devine, Thi OrdinaiTi if U'
Man. hietorirallu. filurpimUu and exeoelicoUjI exploimd.
Now Vorli. 1907: The Romm Bremar^. A TraneUuien bf
JiAn:Vriirttieaii^BufF,E<liiiburBh. 1908. IncidenMl lopicJ
art discuiwd in J. H. Matthews, The Man and if Fnlklorr.
London, ID03; J. Hunkey. Tvo iMiding Dodrinel af th*
CaOialie Church; Analurie of the Man. Alcbison, 1004; S.
D. Hesdlun, The Mraning of the Mate. London. iOOS. Oa
lb? name consuLI: Rottmnnner. In 7^, 1880, pp. 631 enq.;
Kellner. in TQ. 1901. pp. 4:.'7 sqq,
IL On the liturgiEsl side on immenBe lilpralun i*
opmed up in the three secllonB of Ibe BritiJh .IfiutuM
Cali^ogut devoted to Lilurnies- Information upon the
J. Weale. Biblioaraphia lUvraira, Calalagui niuiIiuM
ridti Lalini. London. 18SS; unJ in A. Ebner. Quellen und
FoTMchuTieen fur Oenehithle und Kunttaeechichte det Mi*'
•air Rotnanum in MittelaUrr. Freibuig. IBOQ. The most
iinporlant cuJlectionB are: J. Pameliiu, Li^rffica Latin-
orun. 2 parts. Coloicne, 1S71, reinsued under Ihe till*
RilMole palrum Lalituirum wive lituraicon Lalinuwi, ib.
1675; L. JIuralori, Lilurgia Romano rebu. 2 voia.. Venice,
1748. Naples, 1770; J. Mnhillon, Mueeum Italicum. Paris.
in87-Rn, 2d ed.. 1724; R. Mnrt(-nc, D» on(igui« rrrletia
rihbui. 3 vols., Kouen. 1700-02 and ofttin; Cabrol and
Leeleru), Maaumtnia ecduiic lHurgica, voL i.. port 1,
242
Patfis, 1002. Special editions of the different eaoraxnen-
taries are: of the Saeramentarium Leonianum, by C. L.
Feltoe, Gambridget 1806; of the SturamerUarium Oe-
kutianum, by H. A. Wilaon, Oxford, 1804; the Saeramen-
tttrium Orefforianum ia in MPL, Ixxviii. 25 sqq. For Gal-
lican Uturgiee consult: J. M. Thomaaius (G. M. Tomasi),
CodieM aaeramenL nongerUia annit vetuMtioreB^ Rome,
1680 (first to contain the MiaaaU Qotkicum^ FTancorumt
and OaUicanum vttu»)\ F. J. Mone, LateiniMche und orio'
cAiscAtf AIe99en aua dem £.-^, Jahrhundert, Frankfort,
1850; J. M. Neale, and G. H. Forbes, The Ancient Litur-
gie* of the OiUlican Church now first Collected, Burntis-
land, 1855 (contains the MiamHe Oothicum and Gallicanum
and the Saeramentarium OcUlicanum, also the Mieeale
Rid^enovenK); U. Chevalier, S<tcrameniaire et martyrologe
de Vabbave de S. Remy, Paris, lOCX). Spanish liturgies:
the Miaaale mixtum {Mouirabicum)^ ed. P. Hagenbach,
first appeared Toledo, 1500, new ed. by Axevedo, Rome,
1755, MPL, Ixxxv., latest ed., Toledo, 1875. The Milan
liturgy was printed Milan, 1400; other editions are:
J. Pamelius, Liturgica Latino, i. 203-306, Ck>logne, 1571,
reproduced in F. Probst, AbendlAndiache Meeee, pp. 14
sqq.. Monster, 1806; ed. of C. Borromeo, Milan, 1560,
and often; cf. E. Mart^ne, De antiquie eccleeice ritiinie, i.
173-176, Bassano, 1787; M. Gerbert, Monumenta Vetera
liturgiea Alemannia, vol. i., St. Bias, 1777; Berold, EccU-
aicB Ambroaiance Mediolanenaia kalendarium, ed. M. Magis-
tretti, Milan, 1804; A. Geriani, NoliticB lUerariae Ambro'
eiancB ante eeculum xi. medium, pp. 2 sqq., Milan, 1805;
M. Magistretti, Pontiftcale in ueum eccleeice Mediolani, ib.
1807. The Neapolitan and Capuan lectionary was edited
by Morin in his Anecdota Maredaolana, i (1803), 426-
435, 436-444. On the Celtic and Anglo-Saxon Liturgy con-
sult: F. E. Warren, The Liturgy and Ritual of the Celtic
Church, Oxford, 1881; on the Stowe Missal, MacCarthy,
in Tranaactione of the Royal Iriah Academy, xxvii. 7 (1886);
M. L. Rule, The Mieaal of St, Auguetine'e Abbey, Canter-
bury, 1806.
For the medieval explanations of the liturgy, important
historically, MPL is the great source. Individual ex-
positions are found as follows: Isidor of Seville, MPL,
Ixxxiii. 738 sqq.; Rabanus Maurus, ib., evil. 321 sqq.;
Walafrid Strabo, ib., cxiv. 010 sqq.; Amalarius of Meti,
ib., CY. 086; Bemo of Reichenau, ib., cxlii. 1055 sqq.;
Pseudo-AIcuin, ib., ci. 1173 sqq.; Micrologus, ib., cli. 074
■qq. (for a detailed description of the celebration of the
mass north of the Alps in the 11th century drawn from
the Microhgue, cf. Hauck-Herxog, RE, xii. 717-718);
Hildebert of Tours, ib., clxxi. 1158; Rupert of Deutz, ib.,
dxx. 13 sqq.; Honorius of Autun, ib., dxxii. 543 sqq.,
737 sqq.; Innocent III., ib., ccxvii. 763 sqq. A collec-
tion of expositions was made by M. Hittorpius, De divinia
catholiccB eccleaice ojfficiia et myateriia, Ck>logne, 1568, ed.
G. Ferrarius. Rome, 1501, 3d ed., Paris, 1610.
Noteworthy investigations are: T. Kliefoth, Liturgiache
Al^umdlungen, vols, ii., iii., v.. vi., Schwerin, 1850; H. A.
K5stlin, Geachichte dee chriatlichen GoUeadienatea, pp. 01
sqq., Freiburg, 1887; F. Probst, Liturgie dee 4- Jahrhun-
derta und deren Reform, Manster, 1803; M. Magistretti,
La Liturgia della chieaa Milaneae nel aecolo iv., Milan,
1800; L. Duchesne, Origenea du culte chrftien, Paris, 1002.
The literature on the subject treated in II., 5, is collected
in J. Smend, Kelchveraagung und Kelchapendung in der
abendl&ndiachen Kirche, Gdttingen. 1808; cf. Fimk, in
KirchengeachichtluJien Abhandlungen und Unteratichungen,
i (1807). 203-308. and Zeitachrift fUr praktiaehe Theologie,
xxi (1800), 82 sqq. Much of the material cited under
LmiROics will be found pertinent and helpful.
