i.;J Columbia ®nit)er^itp LIBRARY PURCHASED FROM THE WILLIAM C. SCHERMERHORN MEMORIAL FUND THE VISIBLE CHURCH HER GOVERNMENT, CEREMONIES, SACRAMENTALS, FESTIVALS - . . AND DEVOTIONS A COMPENDIUM OF "THE £T.'rEllNAi.S OK TUS (;ATH0LIC CHURCH" BY Rt. Rev. JOHN F. SULLIVAN, D.D. WITH 120 ILLUSTEATIONS rEOM PEN DRAWINGS BY THE ATJTHOB A TEXT-BOOK FOR CATHOLIC SCHOOLS Fifth Edition, Revised NEW YORK P. J. KENEDY & SONS P0BLISHEES TO THE HOLY APOSTOLIC SEE AIHIL obstat; IMPBIMATUB: AETHTJETJS J. SCANLAN, S.T.D. Censor Librorum Patbitius J. Hayes, D.D. Archiepiscopus N eo-Eboracensis Neo-Eboeaci die 5, Aprilis 1921. o7- -> Z^.^ "~7 a 33£ Su54- Copyright, 1920, 1922, by P. J. Kenedy & Sons, New Yobk Printed in U. S. A. CONTENTS PART I.-THE GOVERNMENT OF THE CHURCH. ^^^^ Lesson i. The Pope •••••••*' \ Lesson 2. The Cardinals and the Roman Court 6 Lesson 3- Bishops. — I Lesson 4- Bishops.— II ^ * ' * ^1 Lesson 5. Monsignors and Diocesan Clergy . lO p^Ur II.— THE RELIGIOUS STATE. Lesson 6. Religious Communities.— I * * * ^! Lesson 7. Religious Communities.— II ... 2b Lesson 8. Religious Life for Women.— I . • 3i Lesson 9. Religious Life for Women.— II . • 35 PART III.— THE SACRAMENTS. Lesson 10. The Ceremonies of Baptism ... 39 Lesson ii. The Sponsors in Baptism .... 44 Lesson 12. The Ceremonies of Confirmation . 47 Lesson 13. The Confession of Sins .... 5i Lesson 14. The Ceremonies of Extreme Unction 55 Lesson 15. The Ceremonies of Holy Orders.— I. The Tonsure and Minor Orders . 59 Lesson 16. The Ceremonies of Holy Orders.— II. Subdeaconship and Deaconship . 63 Lesson 17. The Ceremonies of Holy Orders.— III. The Priesthood ^7 Lesson 18. The Ceremonies of Matrimony . ^ 70 Lesson 19. The Marriage Laws.— 1 74 Lesson 20. The Marriage Laws. — II 78 Lesson 21. The Marriage Laws. — III. ... o^ c • • lU IV CONTENTS PART Lesson 22. Lesson 23. Lesson 24. Lesson 25. Lesson 26. Lesson 27. Lesson 28. Lesson 29. Lesson 30. IF.— THE HOLY SACRIFICE OF THE MASS. PACK The Mass. — 1 86 The Mass. — II 90 The Growth of the Mass. — I. From the Beginning to the Gloria! 92 The Growth of the Mass. — II. From the Collects to the Creed . 95 The Growth of the Mass. — III. From the Offertory to the Hanc Igitur , 100 The Growth of the Mass. — IV. From the Consecration to the Pater Noster , 103 The Growth of the Mass. — V. From the Agnus Dei to the End . 107 The Requisites for the Mass. — I. . no The Requisites for the Mass. — II. . 115 PART v.— THE SACRAMENTALS. Lesson 31. The Sign of the Cross . . . . 119 Lesson 32. The Cross and the Cruciflx . . , 121 Lesson 33. Holy Water 125 Lesson 34. Vestments — 1 129 Lesson 35. Vestments. — II 132 Lesson 36. Vestments. — III 136 Lesson 37. The Way of the Cross .... 139 Lesson 38. The Rosary 142 Lesson 39. Scapulars. — 1 148 Lesson 40. Scapulars. — II. The Scapular Medal 152 Lesson 41. The Holy Oils i55 Lesson 42. Candles i59 Lesson 43. Church Bells — The Angelus and the Regina Cceli 162 CONTENTS PAGE Lesson 44. The Agnus Dei, Religious Medals, Blessed Cords 166 Lesson 45. Ashes, Palms, Incense 170 PART VI.— THE ECCLESIASTICAL YEAR. Lesson Lesson Lesson Lesson 46. 47- 48. 49. The Church's Calendar. — I . The Church's Calendar. — II Festivals of the Year . The Church's Calendar. — III Festivals of the Year, continued Lent and Holy Week .... 174. 177 180 184 PART VIL—THE CHURCH'S BOOKS. Lesson 50. The Catholic Bible igi Lesson 51. The Missal, The Breviary, The Ritual 194 PART nil. —SERVICES AND DEVOTIONS. Lesson 52. Devotions in Honor of the Blessed Sacrament 198 Lesson 53. Devotions in Honor of the Sacred Heart 202 Lesson 54. Services for the Dead 205 Lesson 55. Our Daily Prayers 209 Lesson 56. Litanies. — 1 213 Lesson 57. Litanies. — II 217 Lesson 58. The Churching of Women . . . 219 Lesson 59. Church Music 221 Lesson 60. Psalms, Canticles and Hymns . . 225 PART IX.— ART AND ARCHITECTURE Lesson 61. Christian Symbols. — 1 231 Lesson 62. Christian Symbols. — II. .... 234 vi CONTENTS PAGE Lesson 63. Christian Symbols. — III 237 Lesson 64. Church Buildings and Their Parts. — 1 242 Lesson 65. Church Buildings and Their Parts. —II 245 PART X.— MISCELLANEOUS. Lesson 66. Religious Societies 250 Lesson 67. Fasting and Abstinence .... 254 Lesson 68. The Invocation and Canonization of Saints 257 Lesson 69. Images, Relics, Pilgrimages, Indul- gences. Jubilees 260 Lesson 70. Rites Used in Catholic Worship . 265 PREFACE THE CATHOLIC CHURCH is a Visible Church — a society existing among men and instituted by God, and worshipping Him with external observ- ances which have been developed into a complex ritual. Her liturgy is a grand and harmonious mani- festation of man's homage to his Creator. Its ceremonies and devotions are the growth of centu- ries. The essentials of our Church's worship have been embellished with a wealth of ritual practices, of which each detail is symbolic of the purpose for which that worship is offered. In the training of our Catholic youth, up to the present time, little attempt has been made to impart instruction as to the history and meaning of the practices which have been embodied in the Church 's majestic ritual. The doctrinal part of Catholicism has been, as a rule, well taught in our Catholic schools. There are several excellent catechisms of Christian doctrine, arranged serially from the sim- ple elementary text-book for the small child to the advanced manual for high-school classes. But there has been a long-felt need of a book which would be a supplement to these doctrinal catechisms — a book which would give, in a form adapted to the class- room, a thorough explanation of the external prac- tices of our Church ; that is, her government, clergy, religious communities, sacramentals, ceremonies, festivals and devotions. The present work is intended to supply this need. • • Vll viii PREFACE It is a re-arrangement of '"The Externals of the Catholic Church," by the same author. It is more than a mere elementary treatise. It embodies a fairly complete and detailed explanation and history of all that makes our Church a Visible Church. As will be seen by consulting its pages, it is not intended for the use of beginners. It is a manual for advanced classes. It has been arranged to pro- vide abundant matter for a half-year academic course (seventy lessons, sufficient for a term of four- teen weeks), for a full year if classes are held three times a week, or for a two-year course in a Sunday school. It may be used advantageously after the completion of a course in any higher catechism. The typography has been carefully planned to aid both the student and the teacher. Important facts are emphasized by large type, italics, etc.; explanatory matter and minor details are in smaller type. The pronunciation of all foreign words is given in foot-notes, and adequate illustrations are provided. To each lesson numbered questions are appended, and these are so worded as to call usually for very short answers. It is the hope of the Author that this work may be an instrument for the imparting of knowledge as to the history and details of the externals of our Church. How little is known, even by fairly well- informed Catholics, concerning the meaning and the development of the practices which have been em- bodied in the Church's ritual! They assist at her services, they receive her sacraments, they use her sacramentals ; but they are usually unable to explain why her services are as they are, and when they were introduced — why the sacraments are admin- istered with certain ceremonies, and when these PREFACE ix came into use — why the Church sanctifies this thing or that and calls it a sacramental, and when she began to do so. This book is intended to teach the why and the when. This, the second edition of The Visible Church, has been entirely re-set, and has been improved in many details. Numerous minor changes have been made, tending towards greater accuracy and com- pleteness, and new matter has been added in several places. It is hoped that these alterations will ren- der The Visible Church more useful than ever for our schools and for the diffusion of knowledge con- cerning the practices of our Church. John F. Sullivan. Central Falls, R. I. THE VISIBLE CHURCH PART I THE GOVERNMENT OF THE CHURCH Lesson 1 TEE POPE The Hierarchy. The Catholic Church is a society instituted by Jesus Christ to teach God's truth to men. Like other societies, it has a govern- ment. This is known as the hierarchy, from the Greek, meaning priestly rule. All the grades of the hierarchy form the clergy, mean- ing "the chosen ones." Through the sacrament of Holy Orders the hierarchy receives its power of offering public worship, of adminis- tering most of the sacraments, and of instructing the faithful; and it is therefore known as the Hierarchy of Order. It possesses also the power of making laws and of ruling the faithful; and it is therefore known as the Hierarchy of Jurisdiction. By divine institution, a hierarchy, consisting of Bishops, priests, and ministers was set up in the Church. Of the Bishops, one, the Bishop of Rome, was made by Christ Our Lord the head of the whole Church. The Bishop has the fullness of the priesthood and only he can per- form certain acts, such as ordaining others to the Sacred Ministry. The priest cannot ordain nor, except in certain 1 2 THE VISIBLE CHURCH instances, Confirm. The Minor Orders are of ecclesias- tical institution. The Pope. The supreme ruler of the Church on earth is the Pope, who is the Bishop of Rome, the successor of St. Peter in that see. He has author- ity over all Catholics. None of his power is derived from any one but God, and he is responsible to no human being. The Pope's Powers. 1. He may make laws for the whole Church and for any part of it. 2. He can inflict censures (such as excommunication) on any one. 3. He can reserve to himself the power of absolving from sins. 4. He alone can make, sup- press and divide dioceses, and approve new religious orders, 5. He can dispense from any vow. His Infallibility. The Pope is infallible in matters of faith and morals ; that is, when he defines a doctrine of faith or morals to be held by the whole Church, he speaks without error or the possi- bility of error. The Pope is preserved from error when he is acting as teacher and lawgiver for the whole Church, for then he is infallibly guided by the Holy Ghost, the Spirit of Truth, Who abides with the Church forever. His Election. The papacy is an elective mon- archy. If a Pope dies or resigns his office, his suc- cessor is chosen by vote of the cardinals. A Pope does not nominate his successor. The election by the cardinals was decreed by Pope Nicholas II, in 1059; in earlier times the Popes were chosen by the clergy and people of Rome. The meeting of the cardinals for the THE POPE 3 election is called a conclave (Latin, cum clavi,^ with a key) because they are locked in until the election is over. This practice goes back to the twelfth century. Until recently, certain governments, especially Austria and Spain, were allowed to protest against the election of some proposed candidates. This was known as the Power of Veto .^ It is no longer permitted. A two-thirds vote is required. When a candidate has received this and has manifested his willingness to accept the office, he thereby becomes Pope at once, needing no consecration. If he were not already a bishop, he would be afterwards consecrated like other bishops, but he is Pope from the moment of his election. Strictly speaking, any male Catholic who has come to the age of reason may be elected Pope — even a married layman. But for more than five hundred years the choice has fallen in every instance, upon a cardinal. The coronation of the Pope takes place soon after his election. At this ceremony he receives his tiara ^ or papal crown. The Pope resides in the Vatican palace, in Rome. The Pope exercised temporal sovereignty (that is, was an actual king) over a part of Italy, from the eighth cen- tury down to the year 1870; and the right to this sovereignty was again recognized by Italy in 1929. His Titles. The Pope takes that name from the Latin papa, a childlike word for father. He is often called the Sovereign Pontiff (from the Latin pontifex, bridge-builder, because in pagan times the Roman pontiffs or high-priests had charge of the bridges over the Tiber. He is usually mentioned as Our Holy Father, and is addressed as Your Holi- ness (in Latin, Beatissime Pater,* Most Blessed Father). He speaks of himself as Servus Servorum 1 cla .'i. clah'-vee. 2 From the Latiu, meaning "I forbid." 'tiara, tie-ah'-ra'i. ♦ Beatissime Pal jr. Bay-ah-tiss'-e-may Pah'-tair. 4 THE VISIBLE :^HUKCH Dei,^ Servant of the Servants of God. His govern- ment at Rome is known as the Holy See (Latin, sedes,^ a seat). At his election the Pope chooses a new name, usually that of some preceding Pope whose life he admires or whose works he intends to imitate. This custom is traced back to Pope John II, in the year 533. Tiara. His Costume. The Pope's ordinary garb is white. Although he is a bishop, he does not use the crosier, or bishop's staff. He wears a pallium (Lesson 3) and a triple crown called a tiara, signifying his/ threefold office as teacher, law-l| giver and judge. He receives at his coronation a seal-ring known as the Fisherman's Ring, bearing a representation of St. Peter fishing, formerly used for the sealing of documents. 'Fisherman's Ring." This was Peterspence. The expenses of the Holy See are largely defrayed by Peterspence, a yearly con- tribution by the faithful in various countries. This began in England in the reign of King Offa, in 787. It ceased at the time of the Protestant Reformation, and was reestablished by Pius IX. The line of Sovereign Pontiffs from St. Peter to Pius XI includes 261 Popes. QUESTIONS. 1. By whom and for what purpose was the Church instituted? 2. What is the governing body of the Church called? 3. What is the meaning of the word 1 Servus Servorum Dei. Ser'-vuss Ser-vo'-nim Day'-ee. 2 sedes. say'-daya. THE POPE 5 hierarchy? 4. What is the meaning of the word clergy? 5. What powers are possessed by the Hierarchy of Order, and through what sacrament does it obtain these powers? 6. What powers are exercised by the Hierarchy of Juris- diction? 7. What parts of the Church's government were established by our Lord? 8. What is the difference between a bishop and a priest ? 9. When was the rank of priest established? 10. What can you say of the institution of the other grades of the hierarchy? 11. Who is the supreme ruler of the Church? 12. What can you say of his authority? 13. What are his principal powers? 14. What do we mean when we say that the Pope is infallible? 15. What kind of government is the papacy? 16. By whom is the Pope chosen ? 17. Can the Pope nominate his successor ? 18. How ancient is the election by the cardinals ? 19. What is the meeting of the cardinals called, and why ? 20. What was the Poiver of Veto? 21. What vote is required for the election of a Pope ? 22. Who may be elected Pope ? 23. How long has the practice prevailed of electing a car- dinal ? 24. What does the Pope receive at his coronation ? 25. Where does he reside? 26. What can you say of the temporal power of the Pope ? 27. What is the meaning of the word pope? 28. Of pontiff? 29. What title is usually employed in speaking of the Pope ? 30. How would you address him, in Latin and in English? 31. How does he speak of himself ? 32. What is the Holy See, and what is the meaning of the word see? 33. Why does a Pope take a new name? 34. How old is this practice? 35. What is the color of the Pope's ordinary garb? 36. Does he use a crosier? 37. Describe the Pope's crown. 38. What is its meaning? 39. What ring does he wear? 40. Describe it. 41. For what purpose was it used? 42. What is Peterspence ? 43. Tell its history. 44. How many Popes have ruled the Church? 6 THE VISIBLE CHURCH Lesson 2 THE CARDINALS AND THE ROMAN COURT The Cardinals rank next to the Pope in the Church's hierarchy. They are the electors and the counsellors of the Sovereign Pontiff, and some of them are members of committees known as congre- gations and tribunals. The word cardinal is from the Latin cardo, a hinge. This name was given in early times to priests who were permanently attached to certain churches: they were said to be incardinated — that is, brought in through the door, and hence were called cardinal priests. The first mention of them is in the time of Pope Marcellus, in the fourth century. Cardinal deacons, who cared for fourteen dis- tricts in Rome, go back to even an earlier date ; but cardinal bishops were first heard of about the tenth century. The office of cardinal is a dignity only; the person who holds it has not received ^ny nev order. Cardinals are considered equal in rank to princes, and are often spoken of as Princes of the Church. They are appointed solely by the Pope, and can be deposed by him alone. The cardinals, considered as a body, are known as the Sacred College, or the College of Cardinals. They may not exceed seventy in number, and usually there are several vacancies. Italians are generally in a majority in the Sacred College. The Grades of Cardinals.. These are three : 1, cardinal bishops, six in number, being the bishops of certain sees near Rome ; 2, cardinal priests, who are nearly always bishops, and may number fifty; 3, cardinal deacons, of whom there are fourteen; these are priests, or may be merely in minor orders CARDINALS AND THE ROMAN COURT 1 The garb of cardinals is scarlet, with a biretta (Lesson 35) and a skull-cap of the same color; but if a member of a religious order is raised to this dignity he continues to wear a cassock of the color of his religious habit. A large low-crowned red hat is a part ^^ ^°^ ^ * of a cardinal 's regalia ; it is not worn, but is carried behind him at certain religious ceremonies, and is represented in his coat-of-arms. He wears a ring containing a sapphire. A cardinal is usually addressed as Your Eminence, The Roman Congregations. The Pope is assisted in the governing of the Church by certain committees called congregations, trihunals and of- fices, composed mostly of cardinals. These commit- tees, considered as a body, are called the Roman Curia,^ or Court. There are at present twelve congregations, of which the most important are: 1. The Sacred Consistory (or Consistorial Congregation), which considers the forming of dioceses, the choosing of bishops, and other important matters, 2. The Congregation of the Inquisition (or the Holy Office), which judges heresies, hari charge of certain classes of indulgences, and examines books. 3. The Congregation of Sacred Rites, which regulates the details of religious ceremonies and the canonizing of saints. 4. The Congregation of the Council, which attends to matters of discipline and some matrimonial cases. 5. The Congregation for the Propagation of the Faith (often called the Propaganda), which supervises the spreading of the Faith in missionary countries. The Roman Tribunals are courts for judging certain cases and crimes and for giving absolution from certain censures. * ouria. coo'-ree-ah. 8 THE VISIBLE CHURCH These are three in number : 1. The Rota, meaning "the wheel,*' because its twelve members are seated in a circle and in turn examine the matters submitted to it. 2. The Sacred Penitentiary, which gives absolution from sins and censures reserved to it, grants dispensations from vows, and supervises certain classes of indulgences. 3. The Signature, which considers certain appeals and petitions. There are five Offices, of which the most important is that of Secretary of State. Apostolic Legr^tes. A legate is a person sent by the Pope as his representative to a govern- ment or to the bishops and faithful of a country. The classes of legates are: 1. Legates properly so-called, who are resident am- bassadors of the Holy See in capitals where the papal government is recognized. 2. Nuncios,^ whose duties resemble those of legates. 3. Apostolic delegates, of whom one of the most im- portant is the Pope's representative in the United States. These have the power of judging and deciding many things that would ordinarily be referred to the Holy Father. 4. Apostolic vicars and ablegates, sent for special pur- poses to various parts of the world. Councils of the Chnrcli. These are assem- blies of bishops, at which Church laws are made. They may be: 1. General councils, to which, at long intervals, th? bishops of the world are summoned by the Pope. At these, laws are made for the whole Church and her doctrines are defined, subject to approval by the Pope. Twenty gereral councils have been held. The most important were the » nuncio, nvin'-she-o. CARDINALS AND THE ROMAN COURT 9 Council of Nice,^ or Nicaea ^ (325), the Fourth Lateran Council, held at Rome in 1215, the Council of Trent (1545- 1563), and the Vatican Council, begun at Rome in 1870. 2. Plenary councils (sometimes known as national or patriarchal councils), which are assemblies of the bishops of a certain country or territory, making laws for that region, subject to the approval of the Holy See. In the United States there have been three plenary councils, all held at Baltimore (1852, 1866 and 1884). 3. Provincial councils, in which the bishops of a province meet to make local laws. An assembly of the priests of a diocese for the same purpose (subject to the bishop's approval) is known as a diocesan synod. QUESTIONS. 1. What are cardinals? 2. From what word is the name derived ? 3. What is the meaning of the word incardinatedf 4. When do we find the parent (^ Gr.-l/ncle q orGr.-Aunt'^ Father or^ Mother •■' I Uncle or •> Aunt ^ John or MARY Brother Son or Daughter First ^ ^ _ Cousin ICOLiI a TERAL inL l NE— =1 orSister IChiiaof 71 Gr.-U.orGrJl.J First 2 5econ& Cousin Cousin Nephew o or Niece ** Child of Q First Cousin'^ Grand- o child «^ orGr-Niece'^ Gr-Grant)-o chi/d ^ Diagram Showing Degrees of Consanguinity. 3. Consanguinity, which is blood-relationship. This relationship is of two kinds : 1. In the direct line, which means the relationship between parents and their children, their children 's children, etc. 2. In the collateral line (that is, extending sidewise), which means brother or sister, uncle or aunt, first cousins and second cousins. By the natural law all marriages are forbidden in the direct line of relationship ; that is, a man cannot marry a woman from whom he is descended, or who is descended from him. For such relationships the Church can give no dispensations. In the collateral line of relationship, a man cannot marry his sister, niece, aunt, etc., as far as the third degree in- clusively, which means second cousins. This impediment, before the new code of law came into effect, extended to third cousins. 80 THE VISIBLE CHURCH No dispensation can be given for the first degree (brother and sister), for this is forbidden by the natural law. Cousins are of the second degree ; second cousins are of the third degree ; and for these relationships dispensations may- be granted by the Church. 4. Legal relationship, which results from adop- tion, becomes a diriment impediment only when such marriage is invalid according to the civil law of the place. Dispensations may be given by the Church from this form of impediment. 5. Spiritual relationship, which results from sponsorship at Baptism, or from being the minister of a private Baptism. (Lesson 11.) The marriage of a sponsor to his or her god-child is invalid unless by dispensation — as is the marriage of a person who has administered private Baptism, to the one whom he has baptized. 6. Affinity. This is an impediment that prevents a valid marriage, unless by dispensation, with cer- tain blood-relatives of a previous wife or husband. This impediment includes all degrees of the direct line of descent ; therefore a man cannot marry his step-daughter or his mother-in-law, or any other ancestor or descendant of his deceased wife. For such cases no dispensation is given. In the collateral line of relationship the impedi- ment extends only to the second degree — first cousin, aunt or niece, and dispensations may be granted for either the first or second degree. 7. Crime of certain kinds is an impediment to matrimony. It may be, for example, a conspiracy between a woman and a man, with the intention of marrying after the hus- band's death. THE MARRIAGE LAWS 81 8. Difference of worship (in Latin, disparitas cultus ^), which signifies that one party is a Catholic and the other is unhaptized. Unless by dispensation, such a marriage is null. 9. Grave fear renders a marriage invalid. A contract forced by fear of death or of grave injury is no contract at all. 10. A previous valid marriage prevents another marriage while the contracting parties are both alive. This impediment exists until the death of the wife or husband has been legally attested or is morally certain. (See special cases in Lesson 19.) 11. Extreme youth is an impediment to marriage. The present rule is that boys must have completed their sixteenth year and girls their fourteenth year, to marry validly. 12. Physical impotency, which is a defect or weakness unfitting one for the marriage state, ren- ders a marriage invalid. This must be incurable, and must exist before the mar- riage was attempted. Sterility (inability to bear children) is not an impediment to marriage. 13. Violence, which consists in the forcible carry- ing away of a woman, or in detaining her against her will. It renders a marriage invalid so long as she remains in the power of the one who has carried her away or detained her. 1 14. Public propriety, which has this meaning : If a man has contracted an invahd marriage with a woman, or has lived with her sinfully and publicly, there 1 Disparitas cultus. Diss-pahr'-it-ass cult'-uss. 82 THE VISIBLE CHURCH is a diriment impediment for either party in regard to relatives of the other in the first and second degree of the direct line. 15. Clandestinity , which means secrecy, is an impediment to matrimony. That is, a marriage is void -unless performed by the pastor of the parish, or the bishop of the diocese, or the delegate of either — except in the case of ** marriage with- out a priest, ' ' as explained in the next lesson. QUESTIONS. 1. What is a diriment impediment? 2. Explain the impediment of error regarding a person or a person's condition. 3. When is a vow of chastity a diri- ment impediment? 4. What is the meaning of consanguinity? 5. Name the two kinds of blood-relationship. 6. What is meant by relationship in the direct line? 7. In the collateral line? 8. What marriages are forbidden by the natural law? 9. To what degree is marriage forbidden in the collateral line ? 10. For what degree may no dispensation be given? 11. For what degrees may a dispensation be given ? 12. When is adoption a diriment impediment ? 13. What is spiritual relationship? 14. Who are bound by this im- pediment? 15. What is affinity? 16. What degrees of relationship does afSnity include in the direct line? 17. In the collateral line ? 18. Give an example of a crime which would be an im- pediment. 19. What is the Latin name for the impediment of difference of worship? 20. What does the term mean? 21. Why is grave fear an impediment to marriage? 22. When does a previous marriage cease to be an impediment ? 23. What is the earliest age for a valid marriage ? 24. Is physical impotency an impediment ? 25. Is sterility an impediment? 26. Explain the impediment of violence. 27. Explain the impediment of public propriety. 28. What is the meaning of the word clandestinity? 29. Who must perform the marriage ceremony ? THE MAEEIAGE LAWS 83 Lesson 21 TEE MARRIAGE LAWS^III The Ne Temere Decree. Pope Pius X is- sued a code of laws concerning marriage (effective at Easter, 1908) known as the *'Ne Temere"^ de- cree (from its first words, which signify **Lest rashly . . ."). It does not affect the tearriage of non-Catholics who have never been Catholics, but does affect Catholics who have fallen away from the Church. The principal features of this decree are : 1. No marriage is valid unless performed hy a parish priest in his own parish, or by a bishop in his own diocese, or by a delegate of either, in the presence of at least two witnesses. (See the excep- tion below, in No. 6.) Any pastor (for his own parish) or any bishop (for his own diocese) may give permission to another to act as his delegate in performing a marriage. The witnesses at a Catholic marriage should be Cath- olics, The marriage would be valid if they were not ; but it would not be lawful unless the bishop's permission had been obtained. , 2. If a priest should attempt to perform a mar- riage outside the limits of his own parish, or a bishop outside the limits of his diocese, without the permission of the parish priest or bishop of that place, there is no marriage, i. e., it is invalid. 3. If a priest in his own parish or a bishop in his own diocese should join in marriage a couple, * Ne Temere. Nay Tem'-er-ay, 84 THE VISIBLE CHURCH neither of whom reside therein, without the permis- sion of their pastor or bishop, the marriage is valid, but is unlawful, because it infringes on the rights of the pastor of the parties. 4. An assistant priest, or curate, in performing marriages, acts only as the delegate of the parish priest. 5. To belong to a certain parish, it is necessary to have a real residence in it with the intention of remaining, or to have dwelt therein for at least a month. When the parties reside in different parishes, the mar- riage is celebrated in the parish of the bride, unless for sufficient reason. If they have no fixed abode, the matter is usually referred to the bishop. 6. Marriage without a Priest. The blessing of the matrimonial union by a priest is not essential to the sacrament, and may be omitted under certain conditions, as follows : If a couple wish to marry m a place where for a month there will be no priest qualified to join them in matrimony, they may simply express their mutual consent in the pres- ence of two witnesses, and they are thereby validly and lawfully married. When there is danger of death, the same thing may be done even if there is no such expected delay in the coming of the priest. Afterwards, if possible, they shall have the marriage recorded and the ritual prayers read (but without a re- newal of consent), and they may receive the Nuptial Bless- ing at a marriage Mass. 7. All marriages must be recorded in the Regis- ter of Marriages in the parish where the marriage took place, and in the Register of Baptisms in the place or places where the parties were baptized. THE MARRIAGE LAWS 85 QUESTIONS. 1. Who issued the "Ne Temere" decree? 2. When was it put into effect? 3. Why is it so named? 4. Who are subject to it? 5. By whom must a marriage be performed? 6. Who can authorize another to be a delegate? 7. Are Catholic witnesses required? 8. If a parish priest or a bishop at- tempts to perform a marriage outside of his own territory, without permission, what is the result? 9. If a parish priest or a bishop in his own territory unites without per- mission a couple who reside elsewhere, what is the result? 10. What power has a curate in regard to performing marriages ? 11. What is meant by "belonging to a certain parish?" 12. What is done if the parties reside in different parishes ? 13. What is done if they have no fixed abode ? 14. Explain "marriage without a priest.'' 15. What may be done after such a marriage? 16. What recording of a marriage is required ? PAET IV THE HOLY SACRIFICE OF THE MASS Lesson 22 TEE MASS— I The Mass is the unbloody Sacrifice of the Body and Blood of Christ. Through it God has given us the Blessed Eucharist, His living Body and Blood, His Soul and Divinity. Through it He Himself is "with us all days," dwelling in the tabernacles of our altars as truly as He dwells in Heaven. The word Blass is from the Latin missa, derived from the verb mittere,^ to send, and signifies a sending away, a dismissal. In the ancient liturgy of the Church there were two dismissals at the Holy Sacrifice: 1, That of the cate- chumens, those partly instructed and not yet baptized, after the Gospel and the sermon ; and, 2, that of the faithful at the end of the Mass — still preserved in our Masses by the announcement "Ite, missa est"^ ("Go, it is the dis- missal"). The word for "dismissal" gradually came to denote the service itself. The French form, * ' Messe, ' ' was modified in England into "Maesse," "Masse," and finally "Mass." In the early centuries of the Church the Mass was known as the Breaking of Bread, the Lord 's Supper, the Solemnity of the Lord, the Sacrifice, the Holy Liturgy and the Eucharist, which means thanksgiving. A priest who offers the Mass is called its celebrant. 1 mittere. mit'-teray. 2 Ite, missa est. E'-tay, miss'-ah est. 86 THE MASS 87 When tlie Mass May Be Said. In the first centuries the bishop and priests celebrated together — one Mass, said by several; and this was done only on Sundays and great festivals. Early in the fourth century it began to be common to have one daily Mass in each church. At the present time Mass may be said on every day ex- cept Good Friday — on which day the priest merely re- ceives Holy Communion, consuming a Host consecrated on the previous day. At certain times in past centuries it was customary for the same celebrant to say several Masses on the same day. At other times a contrary spirit prevailed, and saintly priests deemed themselves unworthy to celebrate Mass daily. Priests are now prohibited from saying more than one Mass daily, except on Christmas Day and All Souls' Day (on which days they may say three) ; but bishops may allow their priests to "duplicate," or celebrate Mass twice on Sundays and holydays of obligation when this is neces- sary for the convenience of the faithful. A priest is not obliged to say Mass daily, though he is urged to do so. A parish priest must say Mass for his people or have it said whenever the people are bound to hear Mass — that is, on Sundays and holydays of obligation ; and also on certain other days which were once holydays. In early centuries it was customary in some places to have Mass celebrated late in the day. According to the present law, it must not be said befor^ dawn or after mid-day, unless by permission of the Holy See. The Intention of the Celebrant. The Mass is offered always for certain persons : 1, for those present in the church or residing in the par- ish; 2, for the members of the Church in general; 88 THE VISIBLE CHURCH 3, for the relatives and friends of the celebrant, and especially for some person or persons for whom he has been asked to offer it; and 4, for the souls in purgatory. The Fruits of the Mass. The fruits or spir- itual benefits of the Holy Sacrifice are three : 1, the general fruit, in which all the faithful share ; 2, the more special fruit, which belongs to those for whom the priest is offering the Mass; and 3, the most special fruit, for the priest himself. Stipends for Masses. A priest is permitted to receive offerings of money for the celebration of Masses for the intention of the giver. These offer- ings are called intentions or stipends. The priest incurs a strict obligation to say these Masses or to have them said by another priest. If a priest says two Masses in one day, he is allowed to receive an offering for one only. The amount of the usual stipend varies in different localities, being fixed by diocesan rules ; and the priest may not ask a larger offering, though he may accept it if offered. The Language of the Mass. Throughout the greater part of the world the Church uses Latin as the language of her Mass, her liturgy, her laws and her official business. The reasons for so doing are as follows: Although many tongues were spoken throughout the Roman Empire, Latin was its official language — used in worship, in law, in the army and in the government. It was consequently adopted for the same purposes by the Church, who had fixed her seat of government in the im- perial city of Rome, and Latin was used by her missionaries in nearly every land. Later it became the literary language THE MASS 89 of western Christendom, because it was familiar to the clergy, who were the educated class and the writers of books; because it was equally useful in any region, no matter what was the native tongue of the people; and because it was a convenient means of communication with the Holy See. The use of Latin helps our Church to define and express her doctrines with great exactness, because it is a "dead language" — that is, not being in daily use as a spoken tongue, it does not vary in meaning. The Church does not use in her services the language of the country wherein the services are held — French in France, English in England, etc. — because she is a uni- versal Church. If she did so, the Mass in the language of one nationality would be unintelligible to all the rest. In some parts of the world other languages than Latin are used in the worship of the Church, as is explained in Lesson 70, on "Rites Used in Catholic Worship." QUESTIONS. 1. What is the Mass? 2. What has been given to us by God through the Mass? 3. Whence is the word 3Iass derived? 4. What were the two dismissals at the Mass in the ancient liturgy? 5. What is the French name, and how has it been modified in English ? 6. What were some names of the Mass in early centuries ? 7. What do you mean by a celebrant ? 8. How and on what days was the Mass said in the first centuries? 9. When did the daily Mass become common? 10. On what day is the Mass prohibited, and what is done instead ? 11. What can you say of past customs in regard to frequency of celebrating? 12. On which days can a priest say three Masses? 13. What do you mean by "to duplicate ? " 14. Must a priest say Mass daily ? 15. What is the obligation of a parish priest on certain days, and which are these days? 16. During what part of the day may the Mass be said ? 90 THE VISIBLE CHURCH 17. For what four classes of persons is the Mass of- fered? 18. Name the fruits of the Mass. 19. What is the general fruit? 20. The more special fruit? 21. The most special fruit? 22. What are stipends for Masses? 23. What obligation is incurred? 24. What are some of the rules concerning stipends ? 25. What language does our Church use in the greater part of the world ? 26. For what purposes did the Roman Empire use it? 27. Why did Latin become the literary language of western Christendom? 28. Why does the use of Latin help the Church in regard to her doctrines ? 29. Why does our Church not use the language of each country in her services? Lesson 23 THE MASS— II The Kinds of Masses. From day to day the Mass varies in many parts of its wording and in the ceremonies with which it is celebrated. These variations depend on the feast which is being ob- served, or on the special purpose for which the Mass is being offered, or on the rank of the celebrant. 1. A Solemn Mass (in Latin Missa SolemnisY is celebrated with music, incense and the assistance of a deacon and a subdeacon. The celebrant sings certain parts, the deacon chants the Gospel, and the subdeacon the Epistle. • 2. A Pontifical Mass is a Solemn Mass cMebrated by a bishop. 3. A Papal Mass is a Solemn Mass celebrated by the Pope. 1 Missa Solemnis. Miss'-ah Sol-em'-nisa. THE MASS 91 4. A High Mass (in Latin, Missa Cantata,^ or chanted Mass) is sung by a priest without deacon or subdeacon. 5. A Low Mass is celebrated without music, the priest reading the words throughout. A server or acolyte is necessary, but where he cannot be had and when there is grave need of saying Mass, the priest may celebrate without him. 6. A Parochial Mass is the principal Mass offered in a parish church on Sundays and important fes- tivals. 7. A Capitular Mass is the High Mass on Sun- days and festivals, in Catholic countries, in churches that have a chapter, or body of canons. These are priests whose principal duty is the recitation of the Divine Office daily "in choir," or together. The word chapter is from the Latin capitulum? 8. A Conventual Mass (Latin, conventus,^ an assembly) is the daily Mass offered before the chap- ter of canons. 9. A Votive Mass is one that does not correspond to the Oflfice of the day, but is said at the choice of the celebrant. It is permitted only on certain days. It is so named because it may be said on account of a "votum" or vow made by the priest. 10. A Bequiem Mass is a Mass for the dead, cele- brated in black vestments. It takes its name from the opening words of its Introit : 1 Missa Cantata. Miss'-ah Can-tah'-tah. 2 Capitulum. Cap-it'-yu-lum. 3 Conventus. Con-ven'-tuss. 92 THE VISIBLE CHURCH "Requiem aeternam dona eis, Domine"^ — "Eternal rest give unto them, Lord," It may be a Solemn Mass, a High Mass or a Low Mass ; and its wording varies according to the occasion or pur- pose for which it is celebrated — a Funeral Mass, a Mass on the third, seventh or thirtieth day after death (the thir- tieth day Mass is often called the "Month's Mind"), an Anniversary Mass, a Dadly Requiem Mass, or one of the three Masses of All Souls' Day. QUESTIONS. 1. In what respects does the Mass vary from day to day ? 2, On what do these variations depend ? 3. "What is a Solemn Mass? 4. What part of a Solemn Mass is chanted by the deacon ? 5. What part by the sub- deacon ? 6. What is a Pontifical Mass ? 7. What is a Papal Mass? 8. What is a High Mass, and what is it called in Latin? 9. What is a Low Mass? 10. May a priest say Mass without an acolyte? 11. What is a Parochial Mass? 12. What is a Capitular Mass ? 13. What are canons ? 14. What is a Conventual Mass, and whence is the name de- rived? 15. What is a Votive Mass? 16. May it be said on any day? 17. Whence does the Votive Mass get its name? 18. What is a Requiem Mass? 19. Whence does it get its name? 20. Name the kinds of Requiem Masses. Lesson 24 THE GROWTH OF THE MASS— I FROM THE BEGINNING TO THE GLORIA The Mass according to the Roman Rite, as we have it at present in our churches, is the result of a ofradual development. Some of its words and cere- monies are very ancient; others are of later origin. 1 Requiem aeternam dona eis, Domine. Ray'-quee-em ay-ter'-nam doe'-nah ay'-iss, Dom'-in-ay. THE GROWTH OF THE MASS 93 In very early times, at the ' ' Communion, ' ' as the Mass was then called, there were readings from the Scriptures, a sermon, psalms and hymns, prayers and a collection Qf alms. The Mass was usually celebrated on Sunday, the first day of the week, to distinguish the Christian service from the Jewish worship, which was held on the Sabbath, or Saturday. There was a "kiss of peace" and a public profession of faith; these have endured to our day, for the kiss of peace is given in Solemn Masses, and the Creed, a profession of faith, is a part of the Mass on many days. The First Prayers are said at the foot of the altar-steps. They were formerly recited by the priest as a preparation for the Mass before he ap- proached the altar. They consist of the forty-second Psalm, '' Judica me" ^ (which is omitted in Requiem Masses and in the Passion time), the Confiteor and certain verses. They became recognized as a part of the Mass only when the present Missal or Mass-Book came into use under St. Pius V, in 1570. The Introit is the first matter read by the priest after he goes up to the altar. It changes from day to day, and often consists of a verse or two from a psalm. It was originally a processional psalm, chanted as the celebrant and his attendants entered the sanctuary, and hence it gets its name of Introit, which means entrance. The Introits of many of the older feasts were arranged by Pope St. Gregory the Great (540-604). Incensing is used in our Roman Rite at Solemn Masses, and in some parts of the world at ordinary High Masses. 1 Judica me. Yoo'-dee-kah may. 94 THE VISIBLE CHURCH It came into use originally in the East, and was adopted in the churches of western Europe about the fifth century. Incense is used four times at ordinary Solemn Masses in our rite — before the Introit, at the chanting of the Gospel, at the Offertory and at the Elevation. In Solemn Masses of Requiem the first two incensings are omitted. (Con- sult Lesson 45.) The Kyrie Eleison.^ These words mean ''Lord, have mercy," and are Greek — the only words of that language used in our Mass. The Kyrie Eleison is a part of a kind of litany chanted at the Mass in early centuries in the East. The words Kyrie Eleison are now said alternately three times by the priest and the server, in honor of God the Father; then Christ e Eleison ^ (Christ, have mercy) three times, in honor of God the Son; and Kyrie Eleison again three times, in honor of God the Holy Ghost. The Gloria.^ This is also called the Greater Doxology (from the Greek doxa,* praise or glory, and logein,^ to speak) and the Angelic Hymn, being an enlarged form of the song of the angels at Beth- lehem. It is a translation of an old Greek hymn addressed to the Trinity and used in early times as a morning prayer. It was used at the Mass, according to some, from the time of Pope Telesphorus ® (130 A.D.). It was sung at first only on Christmas Day ; later, on other feasts of joy. Up to the eleventh century it could be used by bishops only, except on Easter Sunday. It is now said in nearly all Masses except those expressive of sorrow or penance — being omitted, how- ever, in practically all Votive Masses. 1 Kyrie eleison. Kyrr'-e-ay ay-lay'-e-soii. 2 Christe eleison. Kris'-tay ay-lay'-e-son. 3 Gloria. Glo'-ree-ah. 4 doxa. dok'-sah. 5 logein. log'-ein. « Telesphorus. Tel-ess'-fo-russ. THE GROWTH OF THE MASS 95 QUESTIONS. 1. According to what rite is the Mass said in our churches? 2. What was the Mass called in very early times, and what was done at it? 3. On what day was the Mass usually celebrated in those times, and why? 4. Name some parts of that early service which have endured to the present time. 5. Where are the first prayers of the Mass said? 6. When were they said originally? 7. Of what do they consist? 8. When did they become a regular part of the Mass? 9. What is the Introit? 10. What was it originally? 11. What is the meaning of the word introit f 12. Who gave us many of the older Introits ? 13. At what Masses in our rite is incensing used? 14. Where did it begin, and when did it come into use in the Western Church? 15. At what parts of a Solemn Mass is it used? 16. How often is it used at Solemn Requiem Mass? 17. What in the meaning of the words kyrie eleison, and of what language are they? 18. What was the Kyrie Eleison originally? 19. How are each of the Persons of the Trinity honored in this prayer? 20. What are the other names of the Gloria ? 21. What is the derivation of doxology? 22. Why is the Gloria called the "Angelic Hymn?" 23. How was it used origi- nally? 24. Give its history as part of the Mass. 25. In what Masses is it now used? Lesson 25 THE GROWTH OF THE MASS— II FROM THE COLLECTS TO THE CEEED The Collects are the prayers said or sung immediately after the Gloria, or after the Kyrie if the Gloria is not said. They are so called because in 96 THE VISIBLE CHURCH ancient times the meeting of the clergy and people for worship was known as a collecta ^ or collectio ^ — an assembly. The number of Collects varies in the Mass from day to day; the first is the Collect proper to the Mass which is being said, and others are often added — "commemorations" of various saints, and additional prayers prescribed for various purposes. The !Epistle is the reading that takes place after the Collects. At a Solemn Mass, besides being read by the celebrant, it is chanted by the subdeacon. The name Epistle is used because these readings are often taken from the Epistles (or letters) of the Apostles, which form a large part of the New Testament. The same, however, is sometimes inaccurate, for the readings are some- times from other parts of the Bible. The Gradual, Alleluia and Tract are short readings which follow the Epistle, varying accord- ing to the day and the season of the year. They were originally whole psalms, but after a time they were shortened to a few verses. The Gradual takes its name from the Latin gradus,^ a step, because in former ages a chanter intoned the first verse of the psalm from an elevated platform called an arriho. The Alleluia * is used during most of the year, being omitted in seasons of penance and on some other days. It is a short reading of a joyful nature. The word alleluia is Hebrew, and signifies praise God. The Tract, on the other hand, is used in the Masses from Septuagesima ° to Holy Saturday (a season of penance). 1 collecta. col-lect'-ah, 2 collectio. col-lect'-see-oh. 8 gradus. grah'-duss. * Alleluia. Al-lay-loo'-yah. •"' Septuagesima. Sep-too-ah-jay'-see-mah. THE GROWTH OF THE MASS 97 The word signifies something read or sung without inter- ruption. The Sequences are hymns used on certain occa- sions at this part of the Mass. They were once very numerous, but the Council of Trent (1545-1564) abolished all but five of them. They are as follows : 1. The "Victimae Paschali"^ (To the Paschal Victim), used at Easter. It was written by a priest named Wipo,^ about 1048. 2. The "Lauda, Sion, Salvatorem" ^ (Praise the Saviour, Sion), used in the Mass of the Blessed Sacrament on the feast of Corpus Christi. It was composed by St. Thomas Aquinas in 1264. 3. The ''Stabat Mater," "^ probably written about 1306 by Giacopone da Todi."* It tells of the sorrows of Mary at the crucifixion of her Son, and is used on the two feasts of the Seven Dolors. 4. The "Veni, Sancte Spiritus" ^ (Come, Holy Ghost), is used at Pentecost, and is attributed to Robert, King of France, who died in 1031. 5. The "Dies Irae" ' (Day of Wrath), describes the Gen- eral Judgment. It is used in Requiem Masses. It was written in the thirteenth century by Thomas of Celano,» and is the finest example of Latin sacred poetry. The Gospel. A selection from the Holy Gospels is read or sung in every Mass, varying from day to day. At Solemn Masses it is also chanted by the deacon. The part selected for each Mass is often appropriate to iVictimae Paschali. Vik'-tim-ay Pasa-cah'-lee. 2 Wipo. Wee'-po. 8 Lauda, Sion, Salvatorem. Loud'-ah See'-on Sal-vah-toe'-rem 4 Stabat Mater. Stah'-baht Mah'-tair. 6 Giacopone da Todi. Jacko-po'-nay dah Toe'-dee. 6 Veni, Sancte Spiritus. Vay'-nee, Sank'-tay Spee-'-ree-tuss. 7 Dies Irae. Dee'-aze E'-ray. s Celano. Chay-lah'-no. 98 THE VISIBLE CHURCH the festival or season. The arrangement for the Sundays and for the older feasts is attributed to St. Jerome. During the reading of the Gospel at an ordinary Mass or during the chanting of it at a Solemn Mass, all stand, as a mark of respect for the Word of God. The Gospel is read or chanted on the left side of the altar or sanctuary (which is therefore called the "Gospel side"), because in ancient times there was a platform (the anibo) on this side, from which the deacon read the Gospel, facing toward the men of the congregation, who were all on the opposite or right-hand side of the church. The Sermon. Since the days of the Apostles it has been customary to have a sermon or instruc- tion preached at the Mass after the Gospel. The sermon was given in early times at this part of the Mass that it might be heard by the catechume^is, those under instruction but not yet baptized ; they were sent out of the church after the sermon. The Creed. A profession of faith, recited at the Masses on Sundays and on many other days, is called the Nicene Creed, because it was largely drawn up by the Council of Nice,^ or Nicaea,^ in the year 325. Its use at Mass began in Spain in 589. At first it was said after the Consecration. Its use after the Gospel was ordered in 1014 by Pope Benedict VIII. It is omitted in Masses of martyrs, confessors and f emalt saints (except the Blessed Virgin and St. Mary Magdalen), on vigils, and in Votive and Requiem Masses. After the Gospel or Creed the priest says, "Dominus vobiscum,"^ and then "Oremus"* (Let us pray), but he 1 Nice. Neece. 2 Nicaea. Nee-say'-ah. 3 Dominua vobiscum. Doia'-iu>ua vo-biss'-cum. * oremus. o-ray'-musa. THE GROWTH OF THE MASS 99 says no prayer. The word oremus is used because in the earliest centuries the people at this part of the Mass offered prayers together — a kind of litany being recited by a deacon, to which all responded. QUESTIONS. 1. What are the Collects? 2. Why are they so-called? 3. What can you say of their number? 4. What is the Epistle ? 5. What minister chants it at a Solemn Mass? 6. Why is it called the "Epistle," and is this name always accurate ? 7. What short readings follow the Epistle, and what were they originally ? 8. Why is the Gradual so-called ? 9. When is the Alleluia omitted? 10. What is the meaning of the name ? 11. When is the Tract used, and what is the meaning of the name? 12. What are the Sequences? 13. Name the Sequences now in use. 14. When is the "Victimae Paschali" used? 15. What is the meaning of the title? 16. Who wrote it, and when? 17. Who wrote the" Lauda, Sion, Salvatorem," and when? 18. What does the name mean? 19. In what Mass is it used? 20. When and by whom was the " Stahat Mater" written? 21. What does it describe, and when is it used? 22, Who probably wrote the "Veni, Sancte SpiriUis," and when is it used? 23. What is the meaning of "Dies Irae?" 24. What does the hymn describe, and in what Masses is it used? 25. Who wrote it, and when? 26. What minister chants the Gospel at a Solemn Mass? 27. Who probably arranged the Gospels for the Sundays and the older feasts? 28. What is the proper attitude during the Gospel, and why? 29. Why is the Gospel said or chanted at the left side of the altar or sanctuary ? 30. How old is the custom of having a sermon after the Gospel? 31. Why was it given at this part of the Mass in early times ? 32. What Creed is used in the Mass, and why is it so named? 33. When and where was it first used, and at what part of the Mass ? 34. Who placed it after the Gospel, 100 THE VISIBLE CHURCH and when? 35. In what Masses is it omitted? 36. Why- does the priest say "Oremus" when he offers no prayer? Lesson 26 TEE GROWTH OF TEE MASS— III FROM THE OFFERTORY TO THE HANG IGITUR The OfiEertory is the real beginning of the Eucharistic Mystery. The priest, having read a few lines known as the Offertory (which vary from day to day), takes bread and wine, as our Saviour did at the Last Supper, and offers them to God. The collection is taken up at this part of the Mass, and is called the "offertory collection," because in early times the people presented the bread and wine for the Sacrifice. Later it became customary to give money instead. The bread is offered vnth. a prayer, "Receive, Holy Father, Omnipotent and Eternal God, this oblation," etc. A little water, blessed with a short prayer, is mingled with the wine in the chalice — a symbol of the tw^o natures in Christ, and the chalice is offered to God with a prayer. At a Solemn Mass the deacon holds and offers the chalice with the celebrant, because in ancient times he had special charge of the chalice. He also gave Holy Communion from it to the faithful in the days when they received the Eucharist under both forms. The incensing of the bread and wine and of the whole altar, at the Offertory of a Solemn Mass, goes back to the fourteenth century. The Lavabo is the washing of the priest's fingers. It is so called from the first word of the 25th Psalm, recited by the priest during the wash- THE GROWTH OF THE MASS 101 ing: **Lavabo inter innocentes manus meas"^ (I will wash my hands among the innocent). The next prayer, "Receive, Holy Trinity, this obla- tion" came into general use only after the revision of the Missal in 1570. The priest then, turning towards the people, says "Orate, fratres"^ (Pray, brethren). This was introduced into the Mass about the fourteenth century. The Secret Prayers are one or more prayers said in a low tone, resembling and corresponding in number to the Collects said earlier in the Mass. The Preface is the real beginning of the Canon of the Mass. It is a prayer of thanksgiving. The name means the introduction, because it leads ns to the solemn part of the Mass. In early times there were more than one hundred differ- ent Prefaces. We now have thirteen — the latest beiag those for Requiem Masses and for feasts of St. Joseph (prescribed by Pope Benedict XV). The Preface is selected according to the season, the kind of festival, or the Mass which is being said. The Sanctns. The Preface ends with the words of the Angels in Heaven: ^'Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth"^ (Holy, Holy, Holy, Lord God of Hosts) — a beautiful prayer of adoration. In Solemn Masses it is sung by the choir. Its use in the Mass is mentioned as early as the fifth century. The word sabaoth (hosts, or armies) is Hebrew. 1 Lavabo inter innocentes manus meas. Lah-vah'-bo in'-tair in-no- sen'-tays mah'-nuss may'-ass. 2 Orate, fratres. O-rah'-tay, frah'-trays. 3 Sanctus, Dominus Deus Sabaoth. Sank'-tuss, Dom'-in-UB Day'-ua Sah'-bah-oath. 102 THE VISIBLE CHURCH The Canon of the Mass. This is the most solemn part of the Holy Sacrifice, for in it the great mystery of the Transubstantiation takes place ; the bread and wine are changed into the Body and Blood of Christ. The word canon is Greek, meaning a rule or method — signifying that this part of the Mass is said usually without variation. The Canon ends just before the Pater Noster/ although in the Mass-Book the heading "Canon Missae" ^ (Canon of the Mass) goes on to the end of the Mass. In the first part of the Canon the priest prays for the Church, for the Pope and the Bishop (mentioning the first name of each), and for the faithful. He then makes the Commemoration of the Living, praying silently for a few moments for all the living whom he wishes to remember in the Mass. The next prayer brings in a list of saints, including the Mother of God, the Apostles, and twelve illus- trious male martyrs. A prayer, Hanc igitur ohlationem ^ (Therefore this offer- ing), asks God to accept the oblation. During it the priest's hands are held horizontally over the bread and wine. QUESTIONS. 1. What can you say of the Offertory^ 2. Why is the collection taken up at this part of the Mass, and what is it called? 3. What prayer is used in offering the bread ? 4. Why is water put into the chalice ? 5. Why does the deacon offer the chalice with the priest, at a Solemn Mass? 6. How old is the incensing at this part of the Mass? 7. What is the Lavabo, and why is it so named? 8. What is the next prayer, and how old is it ? 9. What is the meaning of Orate, fratres, and when was it introduced into the Mass? 10. What are the secret prayers? 11. What prayer begins the Canon of the Mass? 12. 1 Pater Noster. Pah'-tair Noss'-tair. 2 Canon Missae. Can'-on Miss'-ay. 8 Hanc igitur oblationem. Hank idj'-it-oor ob-laht-see-oh'-nem. THE GROWTH OF THE MASS 103 What is the nature of the Preface? 13. What does the word preface mean ? 14. What can you say regarding the number of the Prefaces? 15. How do they vary? 16. What can you say of the Sanctus? 17. How old is it ? 18. What does sabaoth mean ? 19. What is the Canon of the Mass? 20. What is the meaning of the word camon, and why it is applied to this part of the Mass? 21. When does the Canon of the Mass end? 22. In the first part, for what and for whom does the priest pray? 23. What is the Commemoration of the Living ? 24, What saints are mentioned in the next prayer ? 25. What is the meaning of Hanc igitur ohlationemf 26. How does the priest hold his hands during this prayer ? Lesson 27 TEE GROWTE OF TEE MASS— IV FEOM THE CONSECEATION TO THE PATER NOSTER The Consecration. The priest reads, in Latin, the following passage, which contains the words of consecration spoken by our Blessed Sav- iour at the Last Supper : "Who the day before He suffered, took bread into His holy and venerable hands, and with His eyes lifted up to heaven unto Thee, God, His almighty Father, giving thanks to Thee, He blessed, broke and gave to His disciples, say- ing : Take and eat ye all of this : For THIS IS MY BODY." Another introduction, "Simili modo"^ (In like manner), leads to the words of consecration said oyer the chalice, which are: "For THIS IS THE CHALICE OF MY BLOOD, of the new and eternal testament ; the mystery of faith, which shall be shed for you, and for many, for the remission of sins. ' ' Then follow the words : " As often as ye do these things, 1 Simili modo. Sim'-il-ee mo'-do. 104 THE VISIBLE CHURCH ye shall do them in memory of Me ' ' — by which the Apostles and their successors have received the power to offer the same Sacrifice as that offered by our Lord at the Last Supper. The words of consecration have not always been precisely the same in past ages. The words the mystery of faith are not found in any of the Gospels, and it is supposed that in early times these words were an exclamation uttered by the deacon to announce to the people that the great Mystery of Faith was accomplished — that God was present on the altar. Tlie Elevation. After the priest has pro- nounced the words of consecration over the bread, he genuflects in adoration, raises the Sacred Host so that It may be seen by all the people, and then genuflects again. The elevation of the chalice is done in like manner, after the pronouncing of the words. The elevation of the Host v/as introduced about the year 1200, and was first ordered by Eudes de Sully, Bishop of Paris. The genuflexions were prescribed by the revised Missal of 1570. The elevation of the chalice came a little later than that of the Host. At a Solemn Mass the Blessed Sacrament is incensed at the two elevations; this began among the Dominicans, and was adopted in Rome about the end of the fourteenth century. Sanctuary At the Elevation the people may bow in C^o°g' adoration, or may look at the Blessed Sacra- ment — an ancient practice, to which Pius X attached an in- dulgence. The ringing of the hell has come to be a part of the ceremonies of the Mass, although it is not required at a Solemn Mass, but is merely tolerated. It is customary to sound the sanctuary bell or gong three times at the Sanctus, THE GROWTH OF THE MASS 105 once at the Hanc igitur, three times at each elevation, and three times at the Domine, non sum dignus;^ and if Holy Communion be given, the bell may be rung again three times at the repetition of the same -words. After the Elevation, in the next prayer, the priest men- tions the Passion, Resurrection and Ascension of our Blessed Lord. In the next, he makes the sign of the cross over the Sacred Body and Blood — not that he can bless Them, but because this prayer was formerly hefore the consecration, and by these crosses the priest blessed the bread and wine. When the prayer was placed after the consecration, the crosses were retained. The Commemoratioii of the Dead. Dur- ing this prayer the priest remains silent for a few moments, to remember the souls for whom he wishes to pray. Then comes the prayer for those present, beginning with the words "Nobis quoque peccatori- bus" ^ (Also for us sinners), spoken aloud, that the people may know that he is praying for them. In this prayer there is another list of saints — including several women, whose names were probably inserted by Pope St. Gregory the Great. The Canon ends with the words: "Through Him, and with Him, and in Him, is unto Thee, God the Father Al- mighty, in the unity of the Holy Ghost, all honor and glory." Here the priest slightly elevates the Host and chalice together. The Pater Noster.^ This prayer, the **Our Father," given to us by our Blessed Lord Himself, has always formed a part of the Mass. In the early ages it was said after the Communion. St. Gregory 1 Domine, non sum dignus. Dom'-in-ay non sum dig'-nuss. 2 Nobis quoque peccatoribus. No'-biss quo'-quay peck-ah-toe'-ree- buss. 8 Pater Noster. Pah'-tair noss'-tair. 106 THE VISIBLE CHURCH assigned it to its present place. At a Solemn or High Mass it is chanted by the celebrant. Following it is an embolism, or added prayer, repeating and enlarging the last words of the Pater Noster, asking deliverance from evil, past, present and future. Shortly after the Pater Noster the priest divides the Sacred Host into three parts, of which the smallest is dropped into the chalice. This may be a survival of a common way of mixing bread and wine at meals, as our Lord did at the Last Supper. In its present form, the Division of practice goes back to the fourteenth Sacred Host. century. QUESTIONS. 1. Give the words of consecration pro- nounced over the bread. 2. Over the wine. 3. By what words of our Lord were the Apostles and their successors empowered to offer the Holy Sacrifice? 4. How do you explain the words the mystery of faith f 5. Describe the two elevations. 6. When did the eleva- tion of the Host begin, and by whom was it first ordered? 7. When were the genuflexions prescribed? 8. When did the elevation of the chalice begin ? 9. At what kind of Mass is incensing used at the elevation, and when did this begin ? 10. What may be the attitude of the people during the elevations? 11. Is the bell required at a Solemn Mass? 12. At what parts of the Mass and how often is the bell usually rung ? 13. What events in the life of our Lord are mentioned in the prayer following the Elevation ? 14. How do you explain the signs of the cross made over the Sacred Body and Blood of Christ ? 15. Describe the Commemoration of the Dead. 16. What words begin the prayer for those present, and why are they said aloud? 17. Who probably inserted the names of female saints into this prayer ? 18. With what words does the Canon end, and with what ceremony ? THE GROWTH OF THE MASS 107 19. "Who gave us the Pater Noster? 20. At what part of the Mass was it formerly said, and who assigned it to its present place? 21. What is the name given to the added prayer after the Pater Noster? 22. Describe this prayer. 23. Describe the division of the Sacred Host. 24. What was the probable origin of this practice, and how old is its present form ? Lesson 28 THE GROWTH OF THE MASS—V, FROM THE AGNUS DEI TO THE END The Agnus Dei.' This is a threefold petition to the Lamb of God, asking for mercy and peace for us who are living. In Requiem Masses it is varied — asking rest for the souls departed. It reminds us of the words of St. John the Baptist at the Bap- tism of our Lord : ''Behold the Lamb of God ; behold him who taketh away the sins of the world." (John 1, 29.) It was introduced into the Mass by Pope Sergius I, about the year 700. Next come three prayers (two at a Requiem Mass) in preparation for the priest 's Communion. After the first of these (in Solemn Masses which are not of Requiem) the Kiss of Peace is given. The priest places his hands against the deacon's shoulders, with the words: "Peace be with you"; the deacon transmits the blessing to the subdeacon and to the other clergy present. This is a very ancient cus- tom, and is a symbol of fellowship and unity. The Priest's Communion. The priest says three times : ^^Domine, non sum dignus," etc. (Lord, I am not worthy that Thou shouldst enter under my roof; but only say the word, and my soul shall be 1 Agnus Dei. Ag'-nuss Day'-ee. :08 THPl VISlBLi^] CHURCH healed.) — recalling the prayer of the humble cen- turion in the Gospel. These words were authorized by the revised Missal of 1570. The priest then receives the Sacred Host, and afterwards the Pre- cious Blood from the chalice. The Communion of the People. In early times the Sacred Host was put into the hand of the communicant, who himself placed It on his tongue. He then drank from the chalice, which was held by the deacon. The placing of the Host on the tongue by the priest began about the year 600. The receiv- ing of Holy Communion *' under two kinds" — that is, drinking from the chalice after receiving the Sacred Host — continued in many parts of the world until the twelfth century, and is still observed in some Eastern Rites. Holy Communion in church is received fasting, by both priest and people ; that is, they have taken neither food nor drink since midnight. If Holy Communion is received at home after a month of illness, and the communicant is able to fast only with some difficulty, he may communicate (as often as twice a week) after having taken liquids of any kind; and when Holy Communion is given as Viaticum (Latin, food for a journey), in preparation for death, it may be received once a day, at any hour, even after a meal. The '*Commnnion." After the chalice has been purified and covered with its veil, the priest reads the ''Communion" — so called because it was formerly sung by the choir while the people received Holy Communion. It varies from day to day, as is the case with the follow- ing prayer or prayers known as the " Postcommunion " (after Communion), which resemble and correspond in number to the Collects said early in the Mass. THE GROWTH OF THE MASS 109 The Dismissal. The deacon at a Solemn Mass, and the priest at others, then dismisses the people with the words "Ite, missa est"'^ (Go, it is the dismissal). In some Masses the words are "Bene- dicamus Domino"^ (Let us bless the Lord), and in Masses of Requiem they are "Requiescant in pace" ^ (May they rest in peace). . However, the people should not then leave the church, because a few other things have been added to the Mass in rather recent times. These are the prayer called the "Pla- ceat,"* originally a private devotion after the Mass; the Blessing, formerly given as the priest was passing to the sacristy; and the Last Gospel (usually from the first chap- ter of St. John), which was once a part of the prayers after Mass. All of these were authorized as parts of the Mass by Pope St. Pius V at the revision of the Missal in 1570. The Mass ends with the pious ejaculation "Deo gratias" ^ (Thanks to God). The prayers recited at the foot of the altar-steps at a Low Mass are not a part of the Mass ; they were ordered by Leo XIH in 1884. QUESTIONS. 1. What is the Agnus Dei in the Mass? 2. How is it varied in Requiem Masses? 3. Of what does it remind us? 4. How many prayers follow the Agnus Dei at an ordi- nary Mass, and at a Requiem Mass? 5. Describe the Kiss of Peace. 6. Of what is it a symbol ? 7. What words does the priest use before his Communion, and what is their meaning in English? 8. Whence do we get these words? 9. When were they authorized for the Mass? 10. How was Holy Communion given to the people in 1 Ite, missa est. E'-tay, miss'-ah est. 2 Benedicamus Domino. Bay-nay-dee-kah'-muss Dom'-in-oh. 3 Requiescant in pace. Ray-quee-esa'-cant in pah'-say. * Placeat. Plah'-see-at. 5 Deo gratias. Day'-oh graht'-eee-ass. 110 THE VISIBLE CHURCH early times? 11. When did the practice begin of placing the Host on the tongue? 12. How long did the practice continue of receiving "under two kinds"? 13. What do we mean by fasting for Communion ? 14. What exceptions are made for persons at home ? 15. Why is the "Communion" of the Mass so called? 16. What is the name of the following prayer or prayers ? 17. Who announces the dismissal at a Solemn Mass, and who at an ordinary Mass ? 18. What words are used ordi- narily, and what do they mean ? 19. What words are used in some Masses, and what do they mean ? 20. What words are used in Requiem Masses, and what do they mean? 21. Why is it wrong to leave the church at the dismissal? 22. What was the Placeat originally? 23. When was the Blessing given formerly? 24. Whence is the Last Gospel usually taken, and what was it originally? 25. Who authorized these additions to the Mass, and when? 26. What are the last words of the Mass? 27. What can you say of the prayers said at the foot of the altar- steps ? Lesson 29 THE REQUISITES FOR THE MASS— I The Church has made many rules concerning the things necessary for the lawful celebration of the Mass. She prescribes the place of the Sacrifice, the altar and its coverings, the crucifix and the candles, the bread and wine, the altar-cards and the Missal, the sacred vessels with their veils and linens, and the vestments of the priest and other ministers. The vestments are described in Lessons 34, 35 and 36. The other requisites are treated in detail in this and the next lesson. THE REQUISITES FOR THE MASS 111 The Place. By ordinary Church law, Mass should be celebrated only in a church, or in a chapel blessed by lawful authority. With permission, however, it may be offered in a hall, private house, barracks, on ship-board, in the open air, etc. The Altar. This is absolutely necessary for the lawful celebration of Mass. It is a table, repre- senting that at which, at the Last Supper, our Lord instituted the Holy Eucharist. It may be : 1. A portable altar or altar-stone, consecrated by a bishop — an oblong slab of stone, measuring perhaps ten by twelve inches, and encased usually in waxed cloth. It has on its upper surface five crosses cut into the stone, and near its front edge a "sepulchre" or cavity containing relics of saints and sealed with a cemented Altar-Stone, stone lid. The practice of placing relics within the altar goes back to the days of the catacombs, when the flat-topped tombs of martyrs were used as altars. 2. A fixed altar, in which the whole top is formed of a large altar-stone with its crosses and sepulchre, resting upon stone sides or columns, the whole being built up from the ground on stone or brick foundations. The Tabernacle. An altar on which the Blessed Sacra- ment is kept has a tabernacle — a strong locked box, lined and curtained on the interior with silk, and situated at the rear of the altar-table, in the centre. It takes its name from the Latin tabernaculum^ a tent. This is sometimes explained by the fact that ^n early ages the altar was surmounted by a canopy by which, at certain parts of the Mass, the altar was concealed from the people. A silken veil, known as the tabernacle veil, varying in color according to the day, hangs before the tabernacle-door. 1 Tabernaculum. Tab-er-nak'-yu-Ium. Tabernacle Safe. 112 THE VISIBLE CHURCH The Altar -Cloths. An altar must have three cloths of white linen, of which the two lower ones should be of nearly the same dimensions as the altar-table ; the upper linen is to be long enough to touch the floor at each end of the altar. Hanging in front, there may be an antependium} (Latin, hanging before), a drapery covering the entire front of the table and varying in color according to the Mass cele- brated. The Crucifix and Candles. Over the altar is placed a crucifix; and on. the altar or on its rear shelves, during the Mass, there must be lighted candles. These must be of unbleached beeswax, and must be blessed. Substitutes for wax are only allowed in cases of great necessity. At a Low Mass said by a priest two candles are to be used ; at a bishop's Low Mass, four; at a High Mass sung by a priest, six; at a bishop's Solemn Mass (a Pontifical Mass), in his owii diocese, seven; and at a Mass offered before the Blessed Sacrament exposed, at least twelve. At Masses of more than ordinary importance, such as those on great festivals, additional candles may be used. On the side table, called the credence, where the wine and water are kept, it is customary to have another candle, which is lighted at the Sanctus and extinguished after the priest's Communion. If a bishop celebrates the Mass, two of these candles are used. It is required that a lamp shall burn continuously tn&Tv ^^^^"^^ ^^ altar on which the Blessed Sacrament is Lamp. kept. This is known as the sanctuary lamp. The oil used in it should be olive oil; but if this is not easily procurable, a substitute may be used. In our country the use of cotton-seed oil is common. s antependium. an-tay-pen'-dee-um. THE REQUISITES FOR THE MASS 113 Large Altar-Bread. The Bread. The Roman Church uses at Mass wheaten bread which is unleavened — that is, made without yeast. This practice probably began in the eighth century. In the East, all Christians except the Armenians and the Maronites use leavened bread. Either kind is valid for the Holy Sacrifice, but every Church must keep to the kind required by its own liturgy. Our Lord probably used unleavened bread at the Last Supper, because He was observing the Passover of the Jews, when this bread only was used. The breads for the altar are baked between heated irons upon which, for the large breads, is stamped some pious emblem, such as a crucifix and I H S ; the small ones may be plain. In the Roman Rite both are circular in form — which goes back to the third century. A circle is an emblem of eternity, because it has no beginning and no end. Tlie Wine. This must be real wine, fermented or alcoholic, made from grapes — not merely grape- juice. In the Mass, a little water, blessed with a short prayer, is mingled with it — reminding us of the two natures possessed by Our Lord Jesus Christ — both human and divine. The wine and water are served in small flasks called cruets, usually of glass, so that the wine may be distinguished from the water, although precious metals may be used. A small hasin and a towel are provided for the washing of the priest's fingers. On the altar are placed three altar-cards, usually framed, containing the words of Missal and certain parts of the Mass ; these are an aid Stand. to the priest's memory. Also there is a Cruets. 114 THE VISIBLE CHURCH Missal or Mass-Book (Lesson 51) ; this is mounted on a book-stand, which may be covered with a drapery of the color of the day 's vestments. The altar, except at Requiem Masses and in the peni- tential seasons, may be decorated with flowers and other ornaments. QUESTIONS. 1. Name the principal things which the Church requires for the celebration of Mass. 2. By ordi- nary Church law, where may Mass be said ? 3. Where by permission ? 4. What is an altar? 5. Name the two kinds? 6. De- scribe a portable altar. 7. How old is the practice of placing relics in altars? 8. Describe a fixed altar. 9. De- scribe a tabernacle. 10. Why is it so called? 11. What should hang before the door ? 12. Describe the altar-cloths. 13. What may hang before the altar, and what is the mean- ing of its name ? 14. What is placed over the altar? 15. What kind of candles are used? 16. At a priest's Low Mass, how many are used? 17. At a bishop's Low Mass? 18. At a priest's High Mass? 19. At a Pontifical Mass? 20. At a Mass before the Blessed Sacrament? 21. When are additional candles used ? 22. What is the side table called? 23. What is placed upon it ? 24. How many candles are used here at a bishop 's Mass? 25. What is the sanctuary lamp? 26. What is burned in it? 27. What substitute is often used in our country ? 28. What kind of bread is used in the Mass in our rite ? 29. How old is this practice? 30. What kind is used in most Eastern liturgies? 31. Could a priest of the Roman Rite use leavened bread ? 32. What kind was probably used by our Lord, and why? 33. How are altar-breads made? 34. What emblem is often stamped on the large breads? 35. What can you say of the shape of altar-breads, and of its meaning ? 36. What is the rule concerning wine? 37. What is THE REQUISITES FOR THE MASS 115 mingled with it, and why ? 38. Of what are cruets usually made, and why? 39. What are provided for the washing of the priest 's fingers ? 40. How many altar-cards are used ? 41, Why are they used? 42. How is the Missal supported? 43. What else may be placed on the altar ? Lesson 30 THE REQUISITES FOR TEE MASS— II The Sacred Vessels. These are the chalice, the paten, the ciborium, the ostensorium and the pyx. The Chalice. The priest uses a chalice (Latin, calix^ a cup) at Mass, because our Lord used one at the Last Supper. A chalice is usually from eight to eleven inches in height, and consists of a wide base, a stem with a knob midway, and a cup. The whole may be of gold or silver, or the cup only. On account of poverty, it is permitted to make the cup of inferior metal. If any metal but gold is used for the cup, the interior must be heavily gold-plated. The Paten. This is a circular dish resembling a saucer, of the same material as the chalice. It is used to hold the chaTTce bread at the Offertory of the Mass, and ^^^ Paten, later to hold the Sacred Host. The name is from the Latin patena,^ a flat dish. The chalice and the paten must be consecrated by a bishop, who, in the blessing, anoints them with holy 1 calix. cah'-lix. 2 patena pat-ay' -nah. 116 THE VISIBLE CHURCH Chalice-Veil and Burse. Pall. chrism. The blessing of the chalice goes back to the time of St. Gregory the Great (590-604) ; that of the paten to about the eighth century. By the new code of Church law, it is no longer necessary to have a chalice re-conse- crated when the interior has been re-plated. The Chalice-Veil. This covers the chalice at the beginning and the end of the Mass, and is of the same material and color as the vestments. Upon it rests a burse, a flat pouch of the same color, in which the corporal is kept — the square linen cloth which is spread upon the altar during the Mass to receive the Host and chalice. The name hurse is from the Latin hiirsa^ a pouch or purse ; corporal is from corpus,'^ a body. The corporal represents the winding- sheet used at the burial of Christ. The Purificator. This is a folded piece of linen, draped across the chalice. It is used for cleansing its interior and for purifying the priest's fingers. The Pall. This is a piece of linen, about six or seven inches square, usually stiffened with cardboard, and used to cover the chalice. Its use began about the year 1200. The Ciborium.^ This is the ves- sel which contains the small Hosts used for the Communion of the people. Its name signifies a food-vessel, from the Latin cihus* food. It is in shape somewhat like a chalice, but usually has a 1 bursa, burr'-sah. 2 corpus, corr'-pus. 3 ciborium. see-bo'-ree-um. 4 cibus. see'-bus. Ciborium. Co.iunun- ion Paten. THE REQUISITES FOR THE MASS 117 Osten- 6orium. larger bowl, and has a cover. The interior is gold-plated. When it contains the Blessed Sacrament it is enshrouded in a silk drapery, always white or gold in color. A Communion paten is often used at the giving of Holy Communion, being held under the chin of the communicant. It resembles the paten of the Mass, but frequently has a handle, and does not require a blessing. The Ostensoriiim,^ also called the inonstrance (from the Latin ostendere ^ and monstrare,^ to show), is used to hold the Sacred Host in the Benedic- tion of the Blessed Sacrament and in processions. The body of this vessel is often made in the form of rays radiating from the centre, in which there is a receptacle for a large Host. This is removable, and is known as a luna,* or lunula ^ (Latin, a moon or a little moon). Luna. The Pyx. This is a small vessel used in carrying the Holy Eucharist to the sick. It is a small ciborium, but is shaped much like a watch. It is kept in a silk- lined case called a burse, with a small corporal and purificator. The ciborium, the pyx and the luna of the, ostensorium are blessed. In our country this may be done by a priest. A sacred vessel, if it contains the Blessed Sacrament, must not be touched by anyone, except a priest 1 ostensorium. oss-ten-so'-ree-um. 2 ostendere. oss-tend'-er-ay. 8 monstrare. mon-strah'-ray. 4 luna. loon'-ah. 5 lunula, loon'-yoo-lah. Pyx and Its Burse. 118 THE VISIBLE CHURCH or a deacon, except in grave necessity. If the vessel be empty, it may be handled by clerics (even though not in sacred orders), or by those who have obtained permission — such as repairers of such articles. All others who may handle a sacred vessel should use a cloth, to prevent direct contact. QUESTIONS. 1. Name the sacred vessels. 2. Why is a chalice used at Mass? 3. What is the Latin name, and its meaning? 4. Describe a chalice. 5. What is a paten? 6. For what is it used ? 7. What is the Latin name, and its meaning ? 8. Who blesses the chalice and paten ? 9. How old is the blessing of each? 10. If a chalice is re-plated, must it be re-consecrated? 11. What is a chalice-veil? 12. What is a burse ? 13. What is a corporal ? 14. What is the derivation of hurse and corporal? 15. What does the corporal represent? 16. What is a purificator, and for what is it used? 17. What is a pall? 18. How old is its use ? 19. What is a ciborium ? 20. What does its name mean ? 21. Describe a ciborium. 22. What is a Communion paten ? 23. What is an ostensorium, and what is its other name? 24. Give the derivation of each name. 25. Describe an ostensorium. 26. What is the central receptacle called, and what do its names mean ? 27. What is a pyx? 28. Describe it. 29. In what is it kept, and what linens go with it ? 30. Who may bless the ciborium, pyx and luna? 31. What are the rules about touching the sacred vessels ? PART V THE SACRAMENTALS Lesson 31 TEE SIGN OF THE CROSS A Sacramental is anything set apart or blessed by the Church to excite good thoughts and to increase devotion, and through these movements of the heart to remit venial sin. Th.e Sign of tlie Cross is the most important of the sacramentals, being a symbol of our deliver- ance from the power of Satan, and an emblem of God's mercy manifested through the crucifixion of our Saviour on the cross of Calvary. It consists in making a movement, with the hands or with some other object, in the form of a cross. The ordinary method of making the sign of the cross is as follows : Put the right hand to the forehead and to the breast, and to the left and the right shoulder, saying : "In the name of the Father and of the Son and of the Holy Ghost. Amen. ' ' The words and the action form a summary of our faith. We say: "In the name" — not "names" — expressing thus the unity of God. We mention the three Persons, the Father, the Son and the Holy Ghost, thus showing our faith in the Blessed Trinity. The cross itself, made with the hand, manifests our belief in the incarnation, death and resurrection of our Saviour, and shows )f the Cross? 2. By what other name is it known? 3. What are the stations? 4. What do you mean by stations lawfully erected ? 5. What pilgrimage was often made in early times? 6. Why did it become unsafe? 7. What substitute was de- vised ? 8. Who was probably the first to do this ? 9, When, and by what religious community was this practice adopted? 10. To whom were the indulgences granted at first? 11. What is meant by "affiliated?" 12. What Pon- tiff extended the indulgences to all the faithful, and when ? 13. Who may erect stations ? 14. What can you say concerning the number of the stations? 15. What determines the direction in which the Way of the Cross is made? 16. Must the stations always be in a church? 17. What scenes in the Way of the Cross are not men- tioned in the Gospels ? 18. Whence do we get these scenes ? 19. What is known about the indulgences of the Way of the Cross ? 20. What is not known? 21. How may the indulgences be applied ? 22. What is necessary in order to perform this devotion and to gain the indulgences? 23. If we cannot go around from station to station, what must we do ? 24. How may the benefits of the Way of the Cross be gained at home? 25. What can you say of pictures in prayer-books, etc.? Lesson- 38 THE ROSARY The Rosary of the Blessed Virgin is a prayer addressed to the Mother of God, consisting THE ROSARY 143 of a number of Our Fathers and Hail Marys, which are counted on the beads. The word rosary is also applied to the beads themselves, which, being blessed, are a sacramental. It is from the Latin rosarium,^ a garden of roses or a wreath of them. The practice of repeating prayers and of counting them is very ancient, and is found in many forms of religion; and for the counting the use of pebbles or beads naturally suggested itself. They are found among the Brahmins of India and among Mohammedans. It is often stated that the rosary was established by St. Dominic (1170-1221), but this is somewhat uncertain, although credit for its institution was given to him in a letter of Pope Benedict XV. Beads for counting prayers were in use long before St. Dominic's time; and if he estab- lished the devotion it must have been somewhat different from the rosary as we have it now, for the latter half of the Hail Mary did not come into use until long after his death. The devotion has been greatly promoted by the order which he founded (Lesson 6). The Beads are usually fifty-nine in number — six large beads, representing Our Fathers, and fifty- three small, for Hail Marys. There are five decades, each consisting of an Our Father and ten Hail Marys, with another Our Father and three Hail Marys appended. Strictly speaking, a complete "rosary" consists of fifteen decades, and the chain of five decades is a " chaplet. ' ' The long chain is, however, rarely used except by religious and the word ' ' rosary ' ' usually refers to the shorter form. The beads may be of any substance not easily broken; thus, hollow glass beads are not permitted. They must have a crucifix attached, or a medal stamped with a cross, and they must have the proper number of beads in each decade. 1 rosarium, ro-zah'-ree-um. 144 THE VISIBLE CHURCH The manner of reciting the rosary varies in different countries. Among us it is cus- tomary to begin with the prayer "We fly to thy patronage," followed by the Apostles' Creed, an Our Father, three Hail Marys and a Glory be to the Father — and then the dec- ades, each consisting of an Our Father, ten Hail Marys and a "Glory," with their mys- teries, either expressed or mentally considered, jj and with the "Hail, Holy Queen" at the end. Some of these prayers are not essential. The rosary con- sists of fifteen decades, of which five only need be said on any one day. Each decade is composed of one Our Father and ten Hail Marys, and of nothing else. Therefore the prayer "We fly," the Creed, the preliminary Our Father and three Hail Marys, all the repetitions of the "Glory," and the "Hail, Holy Queen" are not necessary parts of the devotion. The Mysteries, which should be meditated on while the rosary is being recited, are intended to honor our Lord as the Saviour, and His Blessed Mother as the most important auxiliary in effecting our salvation. They are divided into three classes: joyful, sor- rowful and glorious. The joyful mysteries, connected with the birth of our Saviour, are: 1, the annunciation; 2, the visitation; 3, the nativity ; 4, the presentation ; and 5, the finding in the temple. The sorrowful mysteries, relating to His sufferings and death, are: 1, the agony in the garden; 2, the scourging; 3, the crowning with thorns; 4, the carrying of the cross; and 5, the crucifixion. The glorious mysteries, treating of our Lord's glory and that of His Blessed Mother, are : 1, the resurrection ; 2, the THE ROSARY 145 ascension ; 3, the descent of the Holy Ghost ; 4, the assump- tion to Mary into heaven; and 5, her coronation. The mysteries should be taken in order, according to the days of the week — tlie joyful on Monday and Thursday, the sorrowful on Tuesday and Friday, and the glorious on "Wednesday and Saturday. On Sundays the mysteries assigned will depend on the season. During Advent and after Christmas the joyful should be used; in Lent, the sorrowful ; and throughout the rest of the year, the glorious. The Indulgences. The rosary is so richly en- dowed with indulgences that it would be impossible to enumerate them all here. Each indulgence has its own conditions, and, by recent decree, may be gained by anyone properly using tlie rosary so blessed. There are four kinds of indulgences at- tached to rosaries: Dominican, Apostolic, Crosier and Brigittine. 1. Dominican Indulgences. These are mostly for mem- bers of the Confraternity of the Rosary although there are also partial and plenary indulgences for the faithful whose rosaries have been blessed by the Dominicans or one dele- gated by them. Meditation on the mysteries is essential. 2. Apostolic Indulgences. This is the blessing most gen- erally given to rosaries and all priests having jurisdiction in this country have faculties for bestowing it. It grants the following indulgences : a. Every time that the rosary (5 decades) is recited (provided that the rosary be said at least once a week) an indulgence of 100 days is gained. b. A person who is in the habit of reciting the beads once a week or oftener may, by a worthy confession and Communion and by praying for the intention of the Holy Father, gain a plenary indulgence on any of the principal feasts of our Lord, of the Blessed Virgin and of the Apos- 146 THE VISIBLE CHURCH ties ; and also on Trinity Sunday, Pentecost and All Saints* day. c. On any other day, complying with the same conditions, he may gain a partial indulgence varying from 100 days to seven years, according to the feast. One of the conditions of the Apostolic Indulgences ig that the owner carry his blessed beads with him, or keep them near him. Rosarians obtain a partial indulgence each day, for carrying the rosary, without reciting prayers. 3. Crosier Indulgence. The beads blessed by the Canons of the Holy Cross, or those properly authorized, carry an indulgence of SOO days for each Our Father, and 500 days for each Hail Mary. Meditation is not required for this indulgence, and it can be obtained while reciting the beads for the Dominican indulgences. 4. Brigittine Indulgence. Faculties for granting this in- dulgence are obtained from the Holy Father or the superior of the Order of St. Savior (also called the Order of St. Brigitte). Dominicans possess these faculties. There are two methods of saying the rosary to obtain the indulgences, but in both the Apostles' Creed must be added at the con. elusion of each decade. No meditation is required. Other Beads. Besides the rosary of the Blessed Virgin, many other beads for the counting of prayers have come into use and have been ap- proved and indulgenced by the Church. Among them are: 1. The Brigittine heads, consisting of seven Our Fathers in honor of the sorrows and joys of Mary, and sixty-three Hail Marys to commemorate the years of ber life. 2. The Franciscan beads, with seventy-two Hail Marys, based on another tradition of the Blessed Virgin's age. 3. The Crown of Our Saviour, with thirty-three Our Fathers in honor of the years of our Lord's life, and five Hail Marys in honor of His sj.cred Wounds. THE EOSAEY 147 4. The heads of the Five Wounds, consisting of five divisions, each having five Glorias in honor of Christ's Wounds and one Hail Mary in commemoration of His Sorrowful Mother. The Passionist Fathers have the power to bless these beads. 5. The Little Chaplet of the Immaculate Conception be- gins with the prayer, "In the name of the Father and of the Son and of the Holy Ghost." Then come the following prayers recited three times: "Blessed be the Holy and Immaculate Conception of the most Blessed Virgin Mary," one Our Father, four Hail Marys, one Glory. It has an indulgence of 300 days. 6. The beads of the Blessed Sacrament, which have 33 beads and a medal of the Blessed Sacrament. A ' ' spiritual Communion" is first made, and for each bead is said: "Jesus in the Blessed Sacrament, have mercy on us." For each of these 33 aspirations an indulgence of 300 days is granted. QUESTIONS. 1. What is the rosary of the Blessed Virgin ? 2. What is another meaning of the word rosary ? 3. Whence is it derived? 4, What can you say of the practice of counting prayers? 5. Mention some pagans who use beads. 6. What can you say of the origin of the rosary ? 7. How many beads ordinarily are in a rosary ? 8. What is a decade, and of what prayers does it consist ? 9. Why is a fifteen-decade rosary sometimes used? 10. How is the rosary usually recited among us? 11. What prayers are essential ? 12. What prayers are not essential ? 13. For what are the mysteries intended? 14. Name the three classes of mysteries. 15. Name the joyful mys- teries. 16. The sorrowful. 17. The glorious. 18. On what days of the week are the various mysteries used? 19. Who may gain indulgences by using the rosary? 20. Name the kinds of indulgences. 21. Who may gain the Dominican indulgences ? 22. WTiat is essential ? 148 THE VISIBLE CHURCH 23. Who may bestow the Apostolic indulgences? 24. How often must the rosary be said, to gain these indul- gences? 25. On what days may a plenary indulgence be gained? 26. Who bless beads for the Crosier indulgence? 27, What indulgence is gained? 28. Who may give faculties for granting the Brigittine indulgence? 29. What prayer must be added to each decade? 30. Describe the Brigittine beads. 31. The Franciscan beads. 32. The Crown of Our Saviour. 33. The beads of the Five Wounds. 34. The Little Chaplet of the Im- maculate Conception. 35. The beads of the Blessed Sac- rament. Lesson 39 SCAPULARS— 1 A Scapular is a sacramental of the Church and a badge of a religious confraternity (Lesson 66), and consists of two pieces of cloth, one of which is worn on the breast and the other on the back, with bands or strings passing over the shoulders. The name is derived from the Latin scapula,^ the shoul- der-blade. A scapular gives its wearei a share in the merits, pray- ers and spiritual benefits of the association of which it is the badge, and in many cases makes him, as it were, a lay member of some great religious order. In many religious orders, such as the Carme- lites and the Benedictines, an outer garment, called a scapular, is worn — a long piece of cloth hanging from the shoulders before and behind, almost to the ground. In the Middle Ages many devout lay persons were permitted to become f^^ohlates of these orders; that is, they remained ^ . , "" in the world, but assisted frequently at the mon- Scapular. astic Services and had a share in the spiritual 1 scapula, skap'-yoo-lah. SCAPULARS 149 benefits of the order. They were allowed to wear the scapu- lar, which after a time was made smaller, for the sake of convenience, and was worn under the clothing. The Large Scapular. In the associations of the laity known as the "Third Orders" (such as those connected with the Franciscans and Dominicans) the members wear a so-called ''large scapular," about 5 by 2i/2 inches. The Small Scapular. In other societies, such as that of Mount Carmel, the scapular is made much smaller, and is called a small scapular. These consist of two pieces of woolen cloth, about 2 by 2^/4 inches, with connecting bands, which need not be of the same color as the cloth, except in the case of the red scapular. Pictures or emblems are usually sewn or painted on each half, and for some scapu- lars they are essential. Scapular Rules. The regulations concerning the scapulars in general are as follows : 1. The scapular may be given to any Catholic — even to an infant ; and after he has come to the age of reason he does not need a renewal of the investing. 2. It may be given in any place ; the sick may receive it in their beds. 3. It must be worn so that one part hangs on the breast, the other on the back, with a band on each shoulder. If worn or carried otherwise, no indulgences are gained. It may be worn under all the clothing, or between the under and outer clothing. 4. After investment, it is never necessary to have x. scapular blessed. When one is worn out or lost, the wearer simply puts on a new one. 5. The scapular should be worn constantly. It gives the wearer a share in certain spiritual benefits ; laying it aside for a short time (an hour or a day) does not deprive him of these, but if it be not worn for a long time he loses all benefits during that time. 150 THE VISIBLE CHURCH The Kinds of Scapulars. The Church, tip to the present time, has approved eighteen kinds of scapulars. Of these we shall give a description and history of five only — those which, when worn together, are known as the Five Scapulars. Any of these may be worn separately. The Five Scapulars. It is permitted to wear scapulars of different kinds attached to the same pair of strings, provided that the wearer has .been invested in each of these scapulars. Five which are often used together are described in the following. 1. The Scapular of Mount Carmel, or the brown scapular, is the badge of those who are mem^ bers of the Confraternity of Our Lady of Mount Carmel. It owes its origin to St. Simon Stock, an English Car- melite, who is said to have been favored with a vision in which the Blessed Virgin made certain prom- ises to him which are known as the First Scapular Privilege — namely, that all who constantly wear this scapular in a spirit of faith will enjoy the protection of the Mother of God, and that, if they die clothed with it they will be preserved from eternal pun- ishment. The Second Privilege of this scapular is what is known as the Sabhatine Indulgence. meaning the indulgence of Saturday. It is claimed tha"; the Blessed Virgin assured Pope John XXII that any wearer who shall have complied regularly with certain conditions wiU be released from purgatory on the first Saturday after his death. These conditions are: 1. To have worn this scapular. 2. To have observed chastity ac- cording to his state of life. 3. To have recited the Office Scapular of Mt. Carmel. SCAPULARS 151 of the Blessed Virgin or observed the fasts of the Church, practising abstinence on Wednesdays and Saturdays. There is considerable doubt about this privilege. We may believe it, but we are not obliged to do so. Originally the investing in this scapular was restricted to the Carmelite Order, but now any priest having ordi- nary faculties in a diocese can invest in it. The investing formula now in use was prescribed by Leo XIII in 1888. The Benefits of the Bronvn Scapular, that is, the spiritual favors granted to its wearers, are as follows: 1. They are sharers in all the good works of the Car- melite Order. 2. By a special decree of the Holy See they are par- takers in the merit of all the good works of all Catholics in the world. 3. After death they share in all prayers of the Car- melites and in the weekly Mass offered by each priest of that Order for deceased wearers of this scapular. 4. A plenary indulgence is gained on the day of invest- ing ; another at the hour of death ; and all Masses said for deceased wearers of this scapular have the indulgence of a privileged altar — that is, a plenary indulgence is gained by the person for whom the Mass is offered. There are also many partial indulgences. QUESTIONS. 1. What is a scapular? 2. Whence is the name derived ? 3. What does a scapular do for its wearer ? 4. Give the early history of scapulars. 5. In what asso- ciations is the large scapular used? 6. How large is it? 7. Describe a small scapular. 8. To whom may a scapular be given? 9. Where may it be given? 10. How must it be worn? 11. What is done when a scapular is worn out ? 12. What is the result of laying aside a scapular for a time ? 13. How many kinds of scapulars have been approved 152 THE VISIBLE CHURCH by the Church ? 14. What is meant by the Five Scapulars f 15. Name those generally used. 16. Of what society is the scapular of Mount Carmel the badge? 17. To what saint does it owe its origin? 18. What is the First Scapular Privilege? 19. What other name is given to the Second Scapular Privilege, and what does the name mean ? 20. What Pope is said to have had a vision concerning this privilege ? 21. What are the con- ditions of this privilege ? 22. Is its existence certain ? 23. To whom was the investing in the brown scapular formerly restricted, and who may now invest in it? 24. What Pope prescribed the formula, and when ? 25. In what good works do the wearers share? 26. In what prayers and Masses? 27. What indulgences do they gain ? 28. What is a privileged altar ? Lesson 40 SCAPULARS— II. THE SCAPULAR MEDAL 2. The Red Scapular of the Passion. This and its bands are of red woolen material; on one half is a picture of our crucified Lord, with the implements of His Pas- sion and the words ''Holy Passion of Our Lord Jesus Christ, Save Us." When this is used as one of the five scapu- lars it is usually uppermost, so that the pic- ture may be visible; and the band attached ^.nuM^n,...^^.^ to the five must be red, for this color is re- Red Scapular quired for the band of the red scapular. Passion. It owes its origin to a vision said to have been vouchsafed to a Sister of Charity in 1846, in which she was promised that the wearers of this scapular would receive every Friday a great increase in faith, hope and charity. Its use is promoted by the Priests of the Mission SCAPULARS 153 (or the Lazarists), an order founded by St. Vincent de Paul. Indulgences were granted to its wearers by Pius IX in 1847. 3. The Scapular of the Seven Dolors. This is black; on the front half may be a picture of the Mother of Sorrows. It is the badge of a confraternity estab- lished by the Order of the Servites of Mary, who were founded in the thirteenth century. Many indulgences are given to its wearers, and these were reaffirmed by Leo XIII in 1888. 4 rm e* -a « « « Scapular of the 4. The Scapular of the ImmaC- Seven Dolors. ulate Conception. This is of blue woolen cloth ; on one of the parts is a picture of the Immaculate Conception, and on the other is the name of Mary. It was established by the Blessed Ursula Benicasa, foundress of the Theatine nuns. Various indulgences granted to those wearing it were reaffirmed by Gregory XVI in 1845. Scapular of the Immaculate Conception. 5. The Scapular of the Most Blessed Trinity. This is of white woolen cloth, bearing a red and blue cross. It is the badge of the Confraternity of the Most Blessed Trinity. "When Pope Innocent II, in 1198, was considering the matter of ap- proving the Order of the Most Blessed Trinity (the Trinitarians), an angel is said to have ap- f,'i peared to him clothed m white and bearing on his breast a cross of red and blue. This became ^t^PjJ'^^"^ the habit of the order and the scapular of the bi. Trinity. 154 THE VISIBLE CHURCH confraternity. Many indulgences have been granted at various times, and these were re-approved by Leo XIII in 1899. In the five scapulars, this is usually undermost, so that the red and blue cross may be visible. The Scapular Medal. By a decree of Pius X, in 1910, it is permitted to wear a blessed medal instead of one or more of the small scapulars. This is called the scapular medal. It is said to owe its origin to a request of certain mis- sionaries from Africa, stating that the Catholic negroes of that continent found the wearing of scapulars inconvenient in their journeys through the jungle. The permission to use it was later extended to all Catholics. Rule& for the Scapular Medal: 1. It must have on one side a representation of Our Lord with His Sacred Heart, and on the other an image of the Blessed Virgin. Scapular It may be made of any kind of hard metal. ^ * * 2. One medal will take the place of any or all small scapulars in which the person has been in- vested, but not of any large scapular. 3. Investing in any scapular cannot be done with the medal ; a scapular must be used. 4. When a medal is replaced by a new one, the latter must be blessed. 5. The blessing must be done by a priest who has facul- ties to bless and invest in the corresponding scapular. 6. If the medal is intended to replace more than one scapular, a blessing must be given to it for each. The sign of the cross for each blessing is sufficient. 7. A scapular medal may be worn or carried about the person in any manner. QUESTIONS. 1. Describe the red scapular of the Pas- sion. 2. Where is this placed among the five scapulars, SCAPULARS 155 and why? 3. What was its origin? 4. What order pro- motes its use? 5. What Pope granted indulgences for it, and when? 6. Describe the scapular of the Seven Dolors. 7. What order established the confraternity of which it is the badge ? 8. What Pontiff reaffirmed its indulgences, and when ? 9. Describe the scapular of the Immaculate Conception. 10. Who established it? 11. Who reaffirmed its indul- gences, and when ? 12. Describe the scapular of the Most Blessed Trinity. 13. Of what confraternity is it the badge? 14. Tell the legend concerning its origin. 15. Who reaffirmed its in- dulgences, and when? 16. How is it used in the five scapulars ? 17. What do we mean by a scapular medal? 18. What is told of its origin? 19. Describe a scapular medal. 20. For what scapulars may it be used as a substitute? 21. May it be used for investing? 22. What is to be done when a new medal replaces an old one? 23. Who may bless a scapular medal ? 24. What can you say of the mode of blessing ? 25. How is the scapular medal to be worn ? Lesson- 41 TEE HOLY OILS The Holy Oils are an important sacramental of our Church. They consist of olive oil, blessed by a bishop. They are used in the administration of certain sacraments, and in various consecrations and blessings of persons and things. The Kinds of Holy Oils. There are three: 1. The oil of catechumens — also called simply oleum sanctum,'^ (holy oil), — is used in the cere- 1 Oleum Sanctum. O'-lay-um Sank-tum. 156 THE VISIBLE CHUKCH monies of Baptism, in the blessing of the font (that is, of baptismal water) on Holy Saturday, in the consecration of churches, in the blessing of altars, in the ordination of priests, and in the coronation of Catholic kings and queens. A catechumen is an instructed convert who is about to receive Baptism. At the administration of the sacrament the sign of the cross is made with this oil on the breast and between the shoulders, signifying that the catechumen must thereafter profess his faith before all men and carry patiently the yoke of Jesus Christ. 2. The holy chrism, which is the matter or essen- tial substance for the administration of the sacra- ment of Confirmation, is olive oil in which a small quantity of balm or balsam has been mixed. It is applied by the bishop in the form of a cross on the forehead of the person confirmed. It is used also in the ceremonies of Baptism, an unction being made with it on the crown of the head; in the con- secration of a bishop and of a church ; and in the blessing of chalices, patens, baptismal water and church bells. The word chrism signifies a scented ointment. This holy oil, in Latin, is called sanctum chrisma} 3. The oil of the sich (in Latin, oleum infirmo- rum ^) is the matter of the sacrament of Extreme Unction. It is also used in the blessing of bells. In ^the Churches which follow the Latin Rite, 'this oil is always pure; in certain Eastern Churches it contains a little wine or ashes. Concerning its use in Extreme Unction, see P^Lesson 14. . " The use of oil for consecrations and bless- HolyOils. j^gg jg^ jjj many cases, traceable nearly to 1 chrisma. kriz'-mah. 2 infirmorum. in-feer-mo'-rum. THE HOLY OILS 157 Apostolic times. It was also common in the Jewish religion, for in the Old Testament we find mention of it in the con- secration of priests, kings and altars, in sacrifices and in legal purifications. The Blessing of Holy Oils for each diocese takes place on Holy Thursday in the cathedral church, near the end of the Mass. The blessing is given by the bishop, and, besides his at- tendants, the ceremony requires the presence of twelve priests wearing priests' vestments, seven vested as deacons, and seven others in the garb of subdeacons, and also acolytes and chanters. In our churches the holy oils are kept in metallic bottles, preserved in an ambry or locked box (old English aumery, from the French armoire-^ a safe or arms-chest) afiSxed -^niory- to the wall of the sanctuary. The oil of catechumens is usually labeled C or S (oleum catechumenorum~ or oleum sanctum). The holy chrism is distinguished by the letters S C {sanctum chrisma). The oil of the sick bears the letters O I (oleum infirmorum) . A small quantity of the O S and of the S C is kept in metal receptacles at the baptismal font, to be used in the ceremonies of Baptism ; and each priest has a metal oU- stock, with a compartment for each of the three holy oils, for use on sick-calls. (See Lesson 14.) After Holy Thursday of each year, the unused oils which may be left over from the preceding year are not to be used for any sacrament or blessing. They are burned in the sanctuary lamp, like ordinary oil. The Symbolism of Oil. In many countries olive oil is a necessary of life. It is used to prepare 1 armoire. arm'-walir. 2 catechumenorum. cat-eh-koo-men-o'-rum. 158 THE VISIBLE CHURCH food, as a remedy, and as a means of furnishing light ; and in ancient times it was employed by ath- letes to give suppleness to their muscles. Hence its use by the Church symbolizes the giving of spiritual nourishment, the cure of spiritual ailments, the diffusion of the light of grace in our souls, and the imparting of strength for our conflict with Satan. QUESTIONS. 1. What are holy oils? 2. For what, in general, are they used ? 3. Name the kinds of holy oils. 4. What other name is used for the oil of catechumens? 5. For what purposes is it used ? 6. What is a catechumen ? 7. How is this oil used in the ceremonies of Baptism? 8. What does this signify ? 9. Of what sacrament is holy chrism the matter? 10. Of what does it consist? 11. How is it applied? 12. In the conferring of what other sacrament is it used, and how? 13. In what other religious ceremonies is it em- ployed? 14. What is the meaning of the word chrism f 15. What is this oil called in Latin? 16. What is the Latin name of the oil of the sick? 17. Of what sacrament is it the matter? 18. What other use has it in religious ceremonies ? 19. How does this oil differ in our rite and in some Eastern rites? 20. How old is the Christian use of oil for sacred purposes? 21. How was it used among the Jews? 22. When and where are the holy oils blessed ? 23. Men- tion those present at the ceremony of blessing the oils. 24. How are the oils kept in our churches ? 25. Give the deriva- tion of the word ambry. 26. What letters are used to designate the oil of catechumens? 27. The holy chrism? 28. The oil of the sick? 29. Which oils are kept at the baptismal font? 30. Describe an oil-stock. 31. What is done with unused holy oils? 32. For what purposes is olive oil used in many countries? 33. What symbolism follows from these uses? CANDLES 159 Lesson 42 CANDLES Blessed Candles are an important sacramental of our Church for they are used in all the services of her liturgy and on many other occasions. She has a special blessing for them, and requires that the candles thus blessed shall be of yellow or unbleached beeswax. The use of candles of bleached wax or other material is not permitted unless the proper kind is un- obtainable. The use of lights in worship is older than the Church. There was a seven-branched candlestick among the fur- nishings of the tabernacle of Moses and in the Jewish temple. Among pagans, also, lights were often used when public honor was given to their gods. Among Christians, they were first employed probably to dispel darkness when the faithful met before dawn, as v/as the custom, or in the gloom of the catacombs ; but their beautiful symbolism was soon recognized by the writers of the Church. Light is pure; it penetrates darkness; it moves with incredible velocity ; it nourishes life ; it illumines all around it. Therefore it is a symbol of God, the All-Pure, existing everywhere, giving life and enlightenment. It also rep- resents our Blessed Saviour and His mission, for He is "the Light of the World," to enlighten "them that sit in darkness and in the shadow of death, ' ' In the candle, the wax, being spotless, represents Christ 's spotless Body. The wick enclosed in the wax is an image of His Soul; and the candle-flame typifies the Divine Na- ture united to the human in one Divine Person. The Blessing of Candles. On the second day of February, the Feast of the Purification of the 160 THE VISIBLE CHURCH Blessed Virgin, the Church solemnly blesses the can- dles which are to be used during the year. The Roman people, when pagan, had been accustomed to carry lights in processions on this day in honor of their gods. The Church changed the ceremony to a Christian solemnity. The festival of the Purification is appropriate for the blessing of candles, because on that day Mary made an offering in the temple (just as until recent times the faithful offered the candles) — and because, when she pre- sented her Son, the holy Simeon prophesied that He would be "a light to the revelation of the Gentiles." Candles may also be blessed, when necessary, at other times. The Uses of Candles. Blessed candles are used at the administration of all the sacraments that are given publicly — that is, all except Penance and private Baptism. They are lighted at Mass, in vary- ing numbers according to the solemnity of the Mass and the dignity of the celebrant (Lesson 29) ; also at other church services, at the imparting of certain blessings, in processions, and on many other occa- sions. The use of the lighted candle at Baptism is significant. It is placed in the hand of the newly baptized person or of his sponsor, with the solemn words: "Receive this burning light and guard thy Baptism blamelessly. Keep the commandments of God, so that when the Bridegroom cometh thou mayest meet Him with all the saints," etc. It is also a custom to place a blessed candle in the hand of a dying Catholic. Thus both at the beginning and the end of a Christian 's life the candle is a symbol of his faith, of the graces which he has received, and of the eternal glory to which God has destined him. Bugia. Other Uses of Candles in Worship. Bish- CANDLES 161 ops and certain other prelates have the right to use a read- ing-candle, called a hugia,^ at their Masses. Candles are also used at other services. At Vespers, six are lighted on the altar on the more solemn feasts ; four will suffice on other days. In the procession to the sanctuary before solemn services, two candles are borne by acolytes, and these are also carried to do honor to the chanting of the Gospel at Mass and of certain parts of Vespers, etc. The Paschal Candle. This is a large candle which ^ is blessed at the service of Holy Saturday, is used on that day at the blessing of the font (or the baptismal water), and is lighted at the Gospel side of the sanctuary during solemn services within jl the paschal time. In it are inserted five grains ofpaschal incense, symbolizing the five wounds of our Saviour. Candle. The paschal candle is a figure of our Risen Lord, the Light of the World. Votive Candles. These are candles which are burned be- fore some statue or shrine for the purpose of giving honor to our Lord or to a saint. The word votive signifies that the lighting is often done in ful- fillment of a vow (Latin, votum). These candles are usually not blessed, and in that case they are not sacramentals. They are commonly of other material than wax, and are usually placed in large numbers in a fholder of special form, called a votive candle- 'Votive stick. Votive lights, consisting of wax or Candlestick, other substance in glass holders, are often used instead of the candles. Lamps. Besides the sanctuary lamp (Lesson 29), it is customary in many churches to burn lamps before statues, shrines and relics. This is a very ancient practice, for in the catacombs such lights were often burned before the tombs of martyrs. Lamps are not blessed, and therefore are not sacramentals. 1 bugia. boo-jee'-ah. 162 THE VISIBLE CHURCH QUESTIONS. 1. Why are blessed candles an important sacramental of the Church ? 2. What kind of candles may- be blessed? 3. May any other kind be used at church services? 4. What can you say of the use of lights in Jewish and pagan worship? 5. Why did the early Christians use them? 6, How does light symbolize God ? 7. How does it repre- sent our Blessed Saviour? 8. Explain the various sym- bolisms of a candle. 9. On what day are candles solemnly blessed? 10. Why was this day chosen? 11. Why is this feast appropriate for the blessing of candles? 12. May candles be blessed at other times? 13. Name some occasions on which the Church uses candles. 14. What is said when the candle is used at Bap- tism? 15. What does the candle signify at Baptism and at a death-bed? 16. What is a bishop 's reading-candle called ? 17. How many candles are to be lighted at Vespers? 18. Mention some occasions when candles are carried by acolytes. 19. Describe a paschal candle. 20. Of what are the grains of incense symbolic? 21. Of whom is the paschal candle a figure? 22. What are votive candles? 23. What is the mean- ing of votive? 24. Are these candles sacramentals ? 25. Describe a votive candle-stick. 26. What are votive lights ? 27. How are lamps often used in our churches? 28. How old is this practice? 29. Are these lamps sacra- mentals ? Lesson 43 CHURCH BELLS— THE ANGELUS AND THE REGINA COELI Church. Bells are sacramentals of the Catholic Church, because they are blessed with solemn relig- CHURCH BELLS 163 ions rites, that their sound may remind us of religion and of God and may thereby increase God's grace in the souls of men. BeUs were used for religious purposes from very ancient times, especially in Egypt and among the Jews; but all these bells were of small size. They are said to have been introduced into Christian | churches by Paulinus, Bishop of Nola, in] Italy, about the year 400. The blessing of a church bell is a long and I very solemn ceremony. It is performed by%^^^ a bishop or by a priest authorized by the -^^ , ^ „ , . 1 TIT 1 J Church Bell, bishop. Many psalms and prayers are re- cited, the bell is washed with holy water and is anointed with the oil of the sick and with holy chrism (Lesson 41), and a Gospel is chanted by a deacon. In Russia there are many large bells, including the great "Bell of Moscow," which is about 19 feet high. The largest bell on the American continent is in the church of Notre Dame,^ Montreal ; it weighs nearly 15 tons. The Angelus is a devotion in honor of the Incarnation of our Lord, recited at mormng, noon and evening, at the sound of a bell. It consists of the Hail Mary said three times with certain versi- cles (little verses), responses and a prayer. It takes its name from the opening word of the Latin form, "Angelus Domini nuntiavit Mariae"- ("The Angel of the Lord declared unto Mary"). This devotion developed gradually, probably from the ancient monastic custom of reciting on certain days the "Little OfQce of the Blessed Virgin," which included the repetition of the salutation of the Archangel Gabriel to Mary. These words began to be used by the people as a 1 Notre Dame. Nothr Dahm. 2 Angelus Domini nuntiavit Mariae. 'An'-jel-ns Dom'-in-ee nunt- see-ah'-vit Mah-ree'-ay. 164 THE VISIBLE CHURCH daily prayer. The evening Angelus may owe its origin to the "curfew bell" (French couvre-feu,^ cover-fire), a signal for all to extinguish fires and lights and to retire to rest— which led to the practice of saying evening pray- ers at that time. The morning Angelus began at Parma, in Italy, in 1318, when three Our Fathers and three Hail Marys were ordered to be recited each morning at the sound of a bell, to implore peace; and this custom was introduced into England by Archbishop Arundel in 1399. The noon Angelus was originally rung only on Fridays, as a signal for meditation on the Passion of our Lord; but in 1456 Pope Calixtus HI ordered this to be done on other days, at morning, noon and night. The Angelus in those days consisted of the first half of the Hail Mary, said three times with the versicles — for the latter part of that prayer was not then in use. The Regina Coeli ^ is used instead of the Angelus during the Easter season. It consists of three versicles and their responses, followed by a prayer. It takes its name from its opening words, ' ' Regina Coeli, laetare, alleluia"* ("0 Queen of Heaven, rejoice, alle- luia"). It is attributed by some to Pope St. Gregory the Great, about the year 596, but is probably of somewhat later date. The Angelus and the Regina Coeli bring an indulgence of 100 days for each recitation, and a plenary indulgence once a month for those who say them habitually. These were granted by Benedict XIII in 1724, and were modi- fied by Leo XIII in 1884. It is recommended to say the Angelus kneeling, except on Saturday at noon and evening and on Sunday; and the Regina Coeli should be said standing whenever it is recited ; but these positions are not necessary for the gain- 1 couvre-feu. coovr-feiih. 2 Regina Coeli. Ray-jee'-nah Say'-lee. 3 laetare, alleluia, lay-tah'-ray, al-lay-loo'-yat CHURCH BELLS 165 ing of the indulgences. If one does not know the words of the Angelas or of the Regina Coeli, five Hail Marys should be recited instead. The ringing of the tower-hell at the Elevation of the Host and Chalice began about the thirteenth century. It is a signal to those who are not present at Mass to kneel for a moment and make an act of adoration. No bells are rung after the end of the Gloria at the Mass on Holy Thursday, to denote the Church's sorrow because of the death of Christ; and this silence continues until the Gloria on Holy Saturday, when the sanctuary- gongs and the tower-bells are rung triumphantly, to ex- press our joy at our Saviour's Resurrection, which the Church anticipates on that day. In many Catholic countries the custom formerly pre- vailed of ringing the church bell slowly when some person in the parish was dying, so that all might pray for him. This was called the "passing bell." QUESTIONS. 1. Why are church bells sacramentals ? 2. What can you say of the ancient use of bells for religious purposes? 3. Who introduced them into Christian churches? 4. Who may bless a bell? 5. What is done at the blessing? 6. Mention some large bells. 7. What is the Angelus ? 8. Whence does it get its name ? 9. How did it probably begin? 10. What was the origin of the evening Angelus? 11. When, where and why was the morning Angelus prescribed? 12. Who introduced it into England? 13. On what week-day was the noon An- gelus recited originally, and why ? 14. When and by what Pope was the threefold Angelus prescribed? 15. What prayers then composed the Angelus? 16. When is the Regina Coeli used? 17. Of what does it consist? 18. Whence does it gets its name? 19. What can you say of its authorship ? 20. What indulgences are given through the Angelus and the Regina Coeli? 21. By what Popes? 22. What position is recommended whee 166 THE VISIBLE CHURCH we say the Angelus and the Regina Coeli? 23. If we do not know the words, what prayers may be substituted? 24. When did the ringing of the tower-bell at the Eleva- tion begin, and why is it rung? 25. During what time are bells not rung in our churches, and why? 26. What was the "passing bell?" Lesson 44 THE AGNUS DEI, RELIGIOUS MEDALS, BLESSED CORDS Tlie Agnus Dei/ This is a small piece of wax (impressed with the figure of a lamb bearing a ban- ner), blessed by the Pope. It is a symbol of our Blessed Lord, the **Lamb of God.'* The wax typifies the Body of Christ. The lamb is a symbol of the Victim of Calvary. The banner denotes the victory of our Lord over sin and death. The Agnus Dei cannot be blessed by any other person than the Pope. It may be round, oval or oblong, and may vary in size. The name and coat-of-arms of the Pope, or some other emblem, may be stamped upon it. It is usually enclosed in a leather cover, and is intended to be suspended from the neck. The use of amulets (small objects supposed Agnus^Dei *^ ^® ^^^^ ^^^ intended to protect the wearer and Its from evil) was common in many forms of Case. paganism. Our Church, however, when she uses such things, is not superstitious, as the pagans were. She blesses them and bids her children use them as symbols of God's providence. Through her blessing they become means of grace, bringing the divine protection upon those who use them in a spirit of faith and charity. I Agnus Dei. Ag'-nuss Day'-ee. AGNUS DEI, MEDALS 167 It is possible that the use of the Agnus Dei goes back to the fifth century or earlier. In the tomb of the Em- press Maria Augusta (who died in the fourth century) a waxen amulet was found resembling an Agnus Dei. It was customary in those days for the people to obtain frag- ments of the paschal candle and to keep them as a safe- guard against tempest and pestilence, and the use of Agnus Deis may have begun from this practice. About the ninth century the Popes began to bless them and to send them to various parts of the world. The Blessing of tlie Agnus Deis. They are now blessed in the first year of the Pope 's reign and every seventh year thereafter, on the "Wednes- day of Easter week, and are solemnly distributed to the cardinals and others on the following Saturday. The prayers used in this blessing show that the Agnus Dei is intended as a protection against the spirits of evil, against sickness, tempests, temptations and sudden death, and for women expecting motherhood. The Agnus Dei may be worn suspended from the neck or carried in any other way. There are no indulgences at- tached to it, and there is no obligation to use it. Religious Medals. These are pieces of metal resembling coins, intended to increase devotion, to commemorate some religious event, to protect the wearer, or to serve as badges of pious societies. When blessed for any of these purposes they be- come sacramentals ; and some medals, when blessed, bring indulgences to the user. The use of religious medals among Christians is very ancient. Many have been found in the catacombs, ofteo marked with the chrisma, the Greek monogram of the name of Christ (Lesson 62), or with figures of saints. In the Middle Ages, when pilgrimages were being made to 168 THE VISIBLE CHURCH famous shrines, medals or "tokens" were often given to the pilgrims. About the year 1475 medals were made commemorating the Papal jubilees (years of special in- dulgences granted by the Popes). The granting of in- dulgences to the wearers of medals began in the sixteenth century. The Varieties of Medals. Among the many kinds of religious medals now in use, we may men- tion the following: 1. Those in honor of our Blessed Lord — such as the Salvator Mundi^ (Saviour of the World), the medal of the Holy Childhood and of the Infant of Prague. 2. Those in honor of the Blessed Virgin — such as the Mater Dolorosa,^ Our Lady of Victory, of Mount Carmel, of Good Coun- sel, of Perpetual Help, of Lourdes,^ and of the Immaculate Conception (the Miraculous "Miraculous Medal. This later is used as a badge by Medal." Sodalities of the Children of Mary. It is called the Miraculous Medal because it owes its origin to a vision vouchsafed to a French nun, Sister Catherine Laboure,* in 1830. 3. Those in honor of saints — St. Joseph, St. Dominic, St. Aloysius, St. Francis of Assisi, St. Agnes, St, Ann, St. Christopher (used at the pres- ent time as a protection for automobilists), and the high- ly indulgenced medal of St. Benedict, made at the great Benedictine abbey of Monte Cassino,^ in Italy. Medal of St. Christopher. Medal of St. Benedict. 1 Salvator Mundi. Sal-vah'-tor Mun'-dee. s Mater Dolorosa. Mah'-tair Dolo-ro'-sah. 8 Lourdes. Loord. 4 Lpboure. Lab'-oo-ray. 8 Monte Cassino. Mon'-tay Cass-e'-na AGNUS DEI, MEDALS 169 4. Those in honor of religious events, such as First Communions, Confirmations, jubilees, church consecrations, etc. Blessed Cords are girdles worn by members of certain pious associations, in honor of a saint. They are sacramentals, and four of them have been ap- proved and indulgenced by the Church. These are, 1, the belt of Sts. Monica, Augustine and Nicholas of Tolentino;^ 2, the cord of St. Francis; 3, the cord of St. Joseph; and, 4, the cord of St. Thomas Aquinas. QUESTIONS. 1. Describe an Agnus Dei. 2. Of Whom is it a symbol ? 3. What does the wax represent ? 4. The lamb? 5. The banner? 6. Who may bless the Agnus Dei? 7. What may be its form ? 8. Besides the lamb, what may be stamped upon it ? 9. Why is it not a superstitious prac- tice to wear the Agnus Dei? 10. What is known of its history? 11. When are Agnus Deis blessed? 12. What protection is given by the Agnus Dei ? 13. How may it be worn ? 14. Is it indulgenced ? 15. What is a religious medal ? 16. When did the use of these medals begin among Christians? 17. With what de- vices were the earliest medals marked? 18, How were medals used in the Middle Ages? 19. When did the use of jubilee medals begin ? 20. When were indulgences first given to the wearers of medals ? 21. Mention some medals made in honor of our Lord. 22. Name some in honor of the Blessed Virgin. 23. Which is called the ''Miraculous Medal, ' ' and for what is it used ? 24. Why is it so named ? 25. Name some medals in honor of saints. 26. For what is the medal of St. Christopher used? 27. Where are the medals of St. Benedict made? 28. What other religious medals can you mention? 29. What are blessed cords? 30. How many have been approved by the Church ? 31. Name them. 1 Tolentino. Tol-en-tee'-no, 170 THE VISIBLE CHURCH Lesson 45 ASHES, PALMS, INCENSE Blessed Ashes are a sacramental of onr Church, used on Ash Wednesday to remind the faithful of their last end and of the necessity of contrition and penance during the Lenten season. The use of ashes to express humiliation and sorrow was common in ancient religions, and is frequently alluded to in the Old Testament. It is probable that this practice was introduced into the early Church by converts from Judaism. For some centuries the ashes were imposed only on public penitents (those who had given great public scan- dal), who were required to appear at the door of the church in penitential garb on Ash Wednesday and be sprinkled with ashes. But there were always among the faithful certain devout souls who were not public sinners, but who wished to share in the humiliation of Ash Wednes- day. Gradually it became the custom for all Catholics, in- cluding the clergy, to receive the ashes. This began about the year 1090, and within a century thereafter had be- come a universal practice. The ashes are obtained by burning the blessed palms of the previous Palm Sunday. They are blessed before the principal Mass of Ash Wednesday with several prayers, and are placed by the priest on the head of each person, with the words, in Latin: "Remember, man, that thou art dust, and that unto dust thou shalt return." Blessed Palms are a sacramental of the Church, and are blessed and distributed to the faith- ful on Palm Sunday. They remind us of the tri- umphal entry of our Saviour into Jerusalem, when He was met by a great multitude bearing palms. ASHES, PALMS, INCENSE 171 It is likely that the use of palms in our churches began in the early Middle Ages, in the "miracle plays," or dramas of the Passion of our Lord, in which His entry into Jerusalem was shown. There are some allusions to their use as early as the fifth century, and they are men- tioned by the English Saint, the Venerable Bede, about the year 700. The palm is a symbol of victory. Among pagan nations victorious armies decked themselves and their chariots with palm-branches. The Jews used palms to express rejoicing, especially on their great Feast of Tabernacles. In Chris- tian art the palm-branch is often shown in pictures of martyrs, to signify their victory and triumph. The palm- tree gives both shade and fruit, and hence is an emblem of God's protection and of the giving of grace. The palms are blessed before the High Mass on Palm Sunday with a long blessing which includes a beautiful Preface. They are then distributed to the people, who should hold them in their hands during the reading of the Passion of our Lord in the Mass of that day. They should then be preserved reverently at home, as a holy sacramental of our faith. The most suitable palm is the Oriental date-palm, when it is procurable. Among us the Southern palmetto is used generally, but any other kind of branches may be blessed if some species of palm cannot be easily ob- tained. Incense is a granulated aromatic resin, obtained from the terebinth and other trees in Eastern and tropical coun- tries. When blessed, it becomes a sac- ramental of our Church. When sprinkled upon a glowing coal in the censer, it burns freely and emits fragrant smoke. The censer is a covered metal vessel Qg^ggJ. ^nd suspended from chains, so that it may be Boat. 172 THE VISIBLE CHURCH swung to and fro. The incense is kept in a vessel known as a boat, from its shape, and is transferred to the censer by means of a small spoon. Incense was used in Jewish worship from the time of Moses, and also in many pagan creeds. Christian Churches in the East began to use it about the fifth century, and possibly earlier ; and the Western or Latin Church adopted the practice after a time. It is not used in private or Ijow Masses in the Latin Kite, and not generally in ordinary High Masses. It forms a part of the ceremonial at Solemn Masses, at the Introit, the Gospel, the Offertory and the Elevation; but in Masses of Requiem the first two incensings are omitted. It is also used at other public services — in processions, blessings, funerals, and the Benediction of the Blessed Sacrament. Five grains of incense, each encased in a piece of wax resembling a nail, are inserted in the paschal candle on Holy Saturday in the form of a cross — symbolic of the Five Wounds of our Saviour When an altar or an altar- stone is consecrated, grains of incense are burned upon it, and other grains are put into the "sepulchre" or cavity containing the relics of saints, within the stone. Incense is a symbolic sacramental. By its burning it signifies zeal; by its fragrance, virtue; and by its rising smoke, prayer going up before the throne of God. ' ' And the smoke of the incense of the prayers of the saints ascended before God from the hand of the angel." (St. John's Apocalypse, 8.4.) QUESTIONS. 1. When and why were blessed ashes used? 2. What can you say of the use of ashes in other religions? 3. On whom were they imposed in former cen- turies? 4. When did the custom begin of giving them to all Catholics? 5. How are the ashes obtained? 6. When are they blessed? 7. What words are used at the imposi- tion of the ashes ? 8. On what day are blessed palms distributed to th*« ASHES, PALMS, INCENSE 173 people? 9. Of what event do they remind ns? 10. De- scribe the origin and history of palms in our churches. 11. What does the palm symbolize ? 12. How were palms used among pagan nations? 13. How were they used by the Jews? 14. How are they shown in Christian art, and what do they signify? 15. What can you say of the symbolism of palm-trees? 16. When and how are the palms blessed, and how are they used during the Mass ? 17. How should they be kept, and why ? 18. What is the most suitable palm ? 19. What is generally used among us? 20. What may be used if palms cannot be obtained ? 21. What is incense, and whence is it obtained? 22. Describe a censer. 23. In what is the incense kept? 24. What can you say of the history of incense ? 25. In what kind of Mass is it not used? 26. At what parts of a Solemn Mass is it used? 27. What are some of its other uses at church services? 28. Describe the incense in the paschal candle. 29. Of what is it a symbol ? 30. Describe the use of incense at the consecration of altars. 31. What is the symbolism of incense? 32. What does St. John say concerning this? PART VI THE ECCLESIASTICAL YEAB Lesson 46 TEE CHURCH'S CALENDAR— I The Churcli's Year begins on the first Sunday of Advent, the season which comes before the fes- tival of Christmas. The word advent means coming, and the season pre- pares us to celebrate the coming of our Blessed Saviour. It is intended to be a time of recollection and penance, but of less severity than the Lenten season. It includes the four Sundays before Christmas, and may begin as early as November 27 or as late as December 3. The Feasts of the Church during the year are of two kinds. Some are fixed festivals, having a certain day of a certain month assigned to them. Others are movable, occurring earlier or later in different years, depending principally on the date of Easter Sunday — which is always the first Sunday after the first full moon after the vernal equinox (the opening day of Spring, March 21). Easter may come as early as March 22 or as late as April 25. Before Easter the Church observes Lent, the penitential season, which has varied in length at different times in earlier centuries, but now consists of forty days exclusive of Sundays. Thus Lent may come early or late in differ- ent years, according to the date of Easter, It begins on 174 THE CHURCH'S CALENDAR 175 Ash Wednesday, and ends on Holy Saturday — the fast and abstinence ceasing at noon on that day. Forty days after Easter comes Ascension Day — for our Lord remained on earth forty days after His Resurrec- tion, Ten days later comes Whitsunday or Pentecost, com- memorating the descent of the Holy Ghost upon the Apos- tles (Lesson 48), and a week later, Trinity Sunday. The other Sundays of the year are numbered the second, third, etc., after Pentecost, until the following Advent. The Fixed Festivals are those which occur year after year on the same dates. The observance of some of them follows from Christmas Day, the 25th of December. Thus on January 1 we have the Circumcision of our Lord, for the Jewish law pre- scribed this rite on the eighth day after birth ; on January 6 the Epiphany, the commemoration of the coming of the Magi to Bethlehem; on February 2 the Purification of the Blessed Virgin, for the rite of purification was required of a Jewish mother, forty days after the birth of a male child. Also, the fact that Christmas is celebrated on December 25 led to the institution of the festival of the Annunciation on March 25, nine months before, to honor the day on which Mary consented to become the Mother of the Re- deemer. There are many fixed feasts during the year — festivals of our Lord, of the Blessed Virgin and of the saints. Some are observed universally, others only in certain places. Some are very ancient, others of recent origin. Some re- ligious orders have their own calendar of saints ' days. The feast of a saint, in many cases but not in all, is observed on the day of his death — the beginning of his heavenly glory. The Gregorian Calendar. The Church's calendar depends upon the calendar in ordinary use at the present time, which is called the Greaorian, 176 THE VISIBLE CHURCH from Pope Gregory XIII, who brought it to its present form. As the length of the year depends on the time of the earth's journey around the sun, and as that journey is not completed in exactly 365 days, Julius Csesar made each fourth year a "leap year" by inserting an additional day in the month of February. But this "Julian Calendar" was inaccurate; there was an error of one day in about 134 years. In Pope Gregory's time, in 1582, the error amounted to ten days ; and he therefore dropped ten days from the calendar, and ordered that the leap year should not be observed in 1700, 1800 and 1900, but should be retained in the year 2000 and thereafter only in century- years divisible by 400. This gives a year so nearly exact that there will be an error of one day only in 35 centuries. Protestant countries for a time refused to use the Gre- gorian calendar. England did not adopt it until 1752, and Russia, using the Julian style, was 13 days behind the rest of the world in 1920. QUESTIONS. 1. When does the Church's year begin? 2. What is the meaning of advent? 3. What is the nature of this season ? 4. How early and how late may it begin ? 5. Name the two kinds of feasts. 6. What is a fixed festival? 7. What are movable festivals, and on what does the date of these principally depend ? 8. What is the rule for determining the date of Easter? 9. How early or how late may Easter come? 10. What season comes before Easter? 11. What can you say of its length in past times, and at present ? 12. Why does Ascension Day come forty days after Easter? 13. What does Pentecost commemorate, and when does it come ? 14. What festival comes a week later ? 15. How are the other Sundays reckoned ? 16. From what day does the observance of some fixed festivals follow ? 17. Why is the Feast of the Circumcision celebrated on January 1? 18. What is commemorated by THE CHURCH'S CALENDAR 177 the Epiphany, and on what day? 19. On what day does the Feast of the Purification come, and why ? 20. On what day is the Annunciation celebrated, and what event does it honor? 21. "What can you say, in general, of other fixed feasts ? 22. On what day is the feast of a saint often observed ? 23. What is the name given to the calendar in use at present? 24. Why is it so called? 25. Why did Julius Caesar invent leap years? 26. How great was the error in his calendar? 27. To what had the error amounted in the time of Gregory XIII ? 28. In what year was his calendar put into use ? 29. What rule did he make about leap year ? 30. When did England adopt the Gregorian calendar? Lesson 47 THE CHURCH'S CALENDAR— II FESTIVALS OF THE YEAR Festivals are set apart year after year for spe- cial honor of our Lord, or of saints, or of holy things. They have all been established by the Church, and not by any law or decree of God. It was otherwise in the Jewish religion, in which cer- tain days were observed by the direct command of God. The Church has established these days that the great truths of religion and the great events in its history may be impressed on our minds, and that we may give special honor to the servants of God and be inspired to follow their example. The Classes of Festivals. Festivals (or feast-days) are divided into holy days of obligation and ordinary festivals. On holydays of obligation the faithful are obliged to 178 THE VISIBLE CHURCH hear Mass and abstain from unnecessary servile work ; on other festivals the Church merely observes the feast in her OfQce and Mass. The festivals and other days of the year are arranged in three classes, known as doubles, semi- doubles and simples. Of the double feasts, the most solemn are called doubles of the first class, such as Christmas Day and Epiphany. Next come doubles of the second class, such as the feasts of some of the Apostles. Then m,ajor doubles, then ordinary doubles. A festival of lesser importance is a semi- double, and one of still simpler form is a simple feast. Certain great festivals have octaves, which extend the solemnity of the feast through eight days; and some have vigils (which word signifies a watching) in which the ob- servance of the feast is begun on the preceding day. The Holydays of Obligation vary in differ- ent countries. In the United States, since the Third Plenary Council of Baltimore, in 1884, they are six in number. There are three of our Lord — namely, Christmas (December 25), the Circumcision (Jan- uary 1), and the Ascension (forty days after Eas- ter) ; two of the Blessed Virgin — the Assumption (August 15), and the lm,7naculate Conception (De- cember 8) ; and one of All Saints (November 1). A History of Some Feasts. The Church observes some festival on nearly every day of the year; but for the first two centuries Easter and Pentecost were the only festivals. Then the Epiph- any was instituted, and gradually other feasts were established, either for the whole Church or for some part of it. THE CHURCH'S CALENDAR 179 Christmas Day. Originally there was no special feast of Christmas; our Saviour's birth was, in early times, commemorated on the Epiphany by the Greeks and other Eastern Churches. About the year 300 the Latin Church began to observe it on December 25, though it is by no means certain that our Lord was born on that date. The word Christmas signifies the Mass of Christ. In Latin the festival is called Nativitas Domini,^ the Nativity of the Lord ; in Italian it is Natale,^ and in French this has been softened to Noel.^ Every priest has the privilege of saying three Masses on Christmas Day (See Lesson 22). This was originally a privilege of the Pope alone, dating back to the fourth cen- tury; afterwards it was extended to bishops, and finally to priests. The custom of erecting a crih in our churches, to rep- resent the stable of Bethlehem, with figures of the Divine Infant, His Blessed Mother, St. Joseph, etc., goes back to about 1260, and was first introduced by the Franciscan Fathers into some of their Italian churches. The Feast of the Circumcision commemorates the occa- sion on which the first rite of the Jewish religion was re- ceived by our Blessed Lord, eight days after His birth. The first mention of this festival is found in the year 567, but it was probably of even earlier date. The Epiphany (from the Greek, meaning manifestation) is observed on the sixth of January, and commemorates the manifesting of Christ's glory on three occasions — • namely, when the Magi adored Him; when He was bap- tized and a voice from heaven proclaimed Him the Son of God ; and when lie began His miracles at the wedding at Cana. As stated above, this feast goes back to about the end of the second century. 1 Nativitas Domini. Nah-tiv'-e-tass Dom'-in-ee. 2 Natale. Nat-ah'-lay. 3 Noel. No-el'. 180 THE VISIBLE CHURCH QUESTIONS. 1. What are festivals? 2. By whom were they established? 3. By whose command were fes- tivals observed in the Jewish religion? 4. Why has the Church established feasts ? 5. Name the two great classes of festivals. 6. What is the difference between them? 7. Name the classes into which all the days of the year are divided. 8. Which are the grades of double feasts? 9. Which are the days of lesser importance? 10. What are octaves? 11. Vigils? 12. What Council fixed the number of holydays of obliga- tion for the United States, and when ? 13. Name our holy- days of obligation, and give the date of each. 14. What can you say concerning the festivals observed in the first centuries? 15. On what day was our Saviour's birth celebrated in early times? 16. When did its observance on Dec. 25 be- gin? 17. Was our Lord certainly bom on that date? 18. What is the meaning of the word Christmas? 19. What is Christmas called in Latin, Italian and French? 20. What can you say of a priest's privilege of saying three Masses on Christmas Day? 21. Of the Christmas crib? 22. What is commemorated by the Feast of the Circum- cision? 23. How old is this festival? 24. What is the meaning of the word epiphany? 25. On what day is the feast observed? 26. What does it com- memorate ? 27. How old is it ? Lesson 48 THE CHURCH'S CALENDAR— III FESTivAiiS OF THE YEAB {Continued) The Feast of the Holy Name of Jesus is now observed on the first Sunday of January. It is of rather recent origin. It was approved at first only for Franciscan churches, but in the year 1721 it was extended to the whole world. " THE CHURCH'S CALENDAE 181 The Feast of the Purification of the Blessed Virgin (Feb- ruary 2) began in the East about the year 520, and was introduced into the Roman Church about 700. On that day the solemn blessing of candles takes place in our churches, as explained in Lesson 42. The Feast of St. Joseph (March 19) is not an ancient festival. It has been observed by certain religious orders from the fourteenth century. In 1621 it was made a holy- day of obligation, and has that rank in some countries at the present time. The Feast of the Annunciation of the Blessed Virgin (March 25) was possibly a festival of the early Church, though there is no clear record of it until 692. It com- memorates the coming of the Archangel Gabriel to Mary to announce that she was to be the Mother of God. Easter Sunday is the feast of our Lord's Resurrection. Its name is derived from that of a Saxon goddess, Eostre,^ the divinity of the dawn. In many countries its name is derived from the Jewish festival of the Pasch or Passover, which commemorated the deliverance of the Jews from tho tenth plague of Egypt — the destruction of the first-born; thus, in Italian it is Pasqua, in Spanish, Pascua, in French, Paques ^ — all from the Latin form, — pascha.^ . On this day and during the ensuing "paschal time," the whole spirit of the Church is joyful. Instead of the "Asperges"* before the Mass, the "Vidi aquam" ^ is sung; many Alleluias are used in the Mass and the Office ; and the paschal candle (Lesson 42) is lighted at solemn services. The Feast of the Ascension occurs forty days after Eas- ter. It is an ancient festival. St. Augustine attributes it to the Apostles, but its origin is probably of somewhat later date. The Feast of the Pentecost (Greek, pentekostes,^ fiftieth) 1 Eostre. Ay-os'-tray. 2 Paques. Pahk. ' Pascha. Pass'-cah. * asperges. ass-per'-jays. B Vidi aquam. Vee'-dee ah'-quam. 8 Pentekostes. Pen-tay-koss'-tays 182 THE VISIBLE CHURCH commemorates the descent of the Holy Ghost upon the Apostles, and gets its name from the fact that it comes nearly fifty days after Easter. This day and name belonged originally to a Jewish festival. It has been observed in the Christian Church probably from the days of the Apos- tles. It is often called Whitsunday (White Sunday), from the fact that solemn Baptism was administered on that day in past centuries, the candidates being attired in white robes. All the Sundays which follow until Advent are numbered from Pentecost in the Roman calendar. Trinity Sunday, a week after Pentecost, is a festival in honor of the Three Divine Persons. It was observed in various places in the tenth century, and was extended to the whole Church by Pope John XXII in 1334. The Feast of Corpus Christi'^ (the Body of Christ) comes on the Thursday after Trinity Sunday. As the day on which our Saviour established the Holy Eucharist occurs in Holy Week, the Church has established a special feast in honor of that sacrament. This was done in 1246 by Robert de Thorete,- Bishop of Liege,' in Belgium, at the request of St. Juliana of Mont Cornillon ;* and the festival was extended to the whole world by Urban IV in 1264. The beautiful Office of this feast was composed by St. Thomas Aquinas. In June we have the Feast of St. John the Baptist, on the 24th, probably dating back to the third century, and possibly the oldest festival in honor of a saint — and that of Sts. Peter and Paul on the 29th, which goes back to the fifth century. In many parts of the world these two fes- tivals are holydays of obligation. The Feast of the Assumption of the Blessed Virgin (Aug- 1 Corpus Christi. Cor'-puss Kria'-tee. 2 Thorete. Toe-rate'. 3 Li^ge. Lee-aizh'. * Cornillon. Cor-nee'-on. THE CHURCH'S CALENDAR 183 ust 15) is a holyday of obligation for us here in the United States. It commemorates the reunion of the virginal body of Mary to her sinless soul after her death — an ancient tradition in the Church, though not an article of faith. This festival originated in the East, and was introduced into western Europe in the sixth century. All Saints' Day is a feast in honor of the saints of God considered collectively. As the year has only 365 days, it is impossible for the Church to honor her millions of saints by assigning a feast-day to each; and therefore this festival, on which all the saints are venerated together, has been instituted. It was originally celebrated on various dates in different countries, and was assigned to November 1 by Gregory III in 731. It is a holyday of obligation. All Souls' Day, in which the Church commemorates all the souls in Purgatory, comes on November 2. It was es- tablished in France m 998, by a certain Abbot Odilo. On this day, for the greater benefit of the suffering souls, every priest is privileged to offer three Masses. The Feast of the Immaculate Conception of the Blessed Virgin (December 8) is the patronal feast of the United States and a holyday of obligation. It was observed as "the Blessed Virgin's Conception" from about 1350, and, under its present title, was made one of the great feasts of the Church by Pius IX, who proclaimed the doctrine of the Immaculate Conception in 1854. QUESTIONS. 1. On what day is the Feast of the Holy Name observed? 2. Give its history. 3. On what day does the Feast of the Purification occur ? 4. What can you say of its origin? 5. What ceremony takes place on that day? 6. On what day does the Feast of St. Joseph occur? 7. Give its history. 8. On what day is the Feast of the Annunciation cele- brated ? 9. In what year do we find the first mention of it ? 10. What does it commemorate? 184 THE VISIBLE CHURCH 11. What is the derivation of the word Easter? 12. "What did the Jewish Pasch commemorate ? 13. What is the name of this feast in Italian, Spanish, French and Latin? 14. What is done by the Church during the paschal time ? 15. What can you say of the Feast of the Ascension? 16. What is the meaning of the word pentecost and why is it used for this Christian feast? 17. How long has it been observed in the Christian Church? 18. What other name has it, and why? 19. How it is prominent in the Church's calendar? 20. When does Trinity Sunday occur? 21. Tell its his- tory. 22. What does Corpus Christi mean? 23. When is the feast celebrated? 24. Why was it instituted? 25. By whom, when, and at whose request? 26. What Pontiff ex- tended it to the whole world, and when? 27. Who com- posed its Office? 28. Name two great feasts of June, and give their dates and history. 29. On what day does the Feast of the Assumption oc- cur? 30. What does it commemorate? 31. What can you say of its history ? 32. Why was All Saints' Day established? 33. What is to be said of its history? 34, Who established All Souls ' Day ; when, and where ? 35. What privilege is given to priests on that day? 36. On what day is the Feast of the Immaculate Con- ception celebrated? 37. Why is it important for us Amer- icans? 38. Tell its history. Lesson 49 LENT AND HOLY WEEK Lent is a season of penance set apart by the Church in memory of the fast of our Lord in the desert, and as a means of sanctification for her chil- LENT AND HOLY WEEK 185 dren. It consists of six and one-half weeks pre- ceding Easter, and includes forty fasting-days, which are weekdays. The Sundays are a part of the Lenten season, but are not observed as days of fasting or abstinence. (For details of the Church's laws concerning fasting and abstinence, see Lesson 67.) The date of the beginning of Lent varies from year to year, according to the date of Easter (Lesson 46) . In Latin it is called Quadragesima^ (fortieth), from which are taken the Italian Quaresima ^ and the French Careme.^ The Eng- lish name is from the Anglo-Saxon Lencten,* which means Spring. The History of Lent. Some sort of fasting time before the Easter festival has been observed from very early times. From about the fourth century it became a fast of forty days in many parts of the world. For some time there- after, however, the Roman Church prescribed a fast of thirty-six days only, beginning after the first Sunday of Lent; the four days before that Sunday were added by a Council held at Meaux,^ in France, in 846. At the pres- ent day the obligation of Lenten fast and abstinence ends at noon on Holy Saturday. Lenten Masses. At the Masses of the Lenten season (except those of saints or festivals) the Church's ritual is penitential. The Gloria is omitted ; the Alleluias are re- placed by the more sorrowful Tract (Lesson 25) ; and near the end of the Mass is inserted a ' ' Prayer over the People, ' ' asking God's mercy and forgiveness. On the fourth Sunday, however, there is a note of joy. That day is called Laetare^ Sunday, from the opening words of the Introit of the Mass. When possible, rose-colored iQuadragesima. Quod -rah- jay'-see-mah. 2 Quaresima. Quah-ray'-see-mah. 8 Careme. Cah-rame'. 4 Lencten. Lenk'-ten. 6 Meaux. Mo. 6 Laetare. Lay-tah'-ray. 186 THE VISIBLE CHURCH vestments are worn on this day, to indicate a relaxation in the penitential spirit symbolized by purple. On Passion Sunday (the fifth Sunday of Lent) the more solemn part of the penitential season begins. The images in our churches are veiled in purple wrappings, remaining thus until the end of the services on Holy Saturday. The Tenebrae ^ is the public chanting of a part of the Divine OflSce, taking place on Wednesday, Thursday and Friday of Holy Week. It is the ' * anticipated ' ' Matins and Lauds of Holy Thursday, Good Friday and Holy Saturday. It contains passages or "lessons" from the Lamentations of the Prophet Jeremias — chanted to a beautiful and most mournful tune. The service takes its name, Tenebrae (darkness), from a ceremony which forms a part of it — the gradual extinguishing of candles in a triangular candlestick standing in the sanctuary. This, in the Middle Ages, was called the Tenebrae "hearse," which means a harrow, from its shape. Fifteen Tenebrae candles are used — because fourteen are ex- tinguished one by one at the end of each of the fourteen psalms of Matins and Lauds. Afterwards, during the chanting of the ' ' Benedictus, ' ' ^ the six candles on the altar and the other lights in the church are put out. The fifteenth or topmost candle is then removed, and, still lighted, is hidden behind the altar. After a mournful chant and the reciting of the ' ' Miserere, " ^ a noise is made by the clergy with their books (symbolizing the earthquake at the death of Christ), and the hidden candle is replaced in the candlestick, as an emblem of our Risen Saviour. 1 Tenebrae. Ten'-eb-ray. 2 benedictus. bay-nay-dick'-tuss. 8 miserere, miz-ay-ray'-ray. LENT AND HOLY WEEK 187 Holy Thursday is the day whereon the Church commemorates the institution of the Holy Eucharist. The earlier portion of the Mass is joyful. When the Gloria is intoned, the organ sounds, the bells are rung — and suddenly they cease, remaining silent until the Gloria on Holy Saturday. At the Mass a second Host is consecrated, to be consumed at the service on Good Friday. This is carried in a solemn procession to another altar or chapel, known as the Reposi- tory or Altar of Repose, and is there honored by the use of lights and flowers and by relays of adorers. After the Mass the main altar is stripped of its linens. This day is sometimes called Maundy Thursday, from the Latin mandatum^ a command, or from mundare,^ to cleanse — from a precept of our Lord : ' ' You ought to wash one another's feet" — a ceremony of this day which is seldom or never observed in this country. On this day the solemn blessing of the holy oils takes place in cathedral churches (Lesson 41). Good Friday is the day whereon the Church commemorates the death of our Blessed Saviour on Mount Calvary for the sins of mankind. The altar is bare, the crucifix veiled, and the priests wear black vestments. They prostrate themselves before the empty tabernacle. After certain "lessons," the Passion of our Lord from the Gospel of St. John is read. Then comes the ceremony of the "Adoration of the Cross" (a name sanctioned by long usage, but inaccurate — for we do not adore crosses). The veiled crucifix is gradually uncovered, with the threefold chanting of ' * Ecce lignum crucis ' ' ^ — * ' Behold the wood of the cross, on which hung the Salvation of the World." The clergy then remove their shoes — an ancient sign of reverence — and, kneeling, kiss the crucifix. The laity then venerate it by kissing it. 1 mandatum. man-dali'-tum. 2 mundare. mun-dah'-ray. 3 Ecce lignum crucis. Ek'-say lig'-num croo'-siss. 188 THE VISIBLE CHUECH The Mass of the Pre-Sanctified, on Good Friday, is not a Mass at all. It is simply the priest's Communion. The Sacred Host consecrated on the preceding day is brought back from the Repository ; and after the recitation of the Pater Noster and a prayer, the priest receives Holy Communion and the service comes abruptly to an end. Holy Saturday. The principal parts of the service of this day are the blessing of the new fire, of the paschal candle and of the baptisinal font, and the Mass. The blessing of the new fire takes place at the door of the church. A procession brings the newly-kindled fire into the church, and a triple candle is lighted from it, one branch at a time, the deacon chanting three times in ascending tones, "Lumen Christi " ^— " The Light of Christ. ' ' This ceremony goes back to the twelfth century. rp . J The blessing of the paschal candle opens with Ca"dle. the singing of the "Exsultet,"' a beautiful chant of thanksgiving. Five grains of incense are fixed into the candle — symbolizing the five wounds of the Risen Saviour's glorified Body. The new fire and the paschal candle are figures of our Lord, the Light of the World. The blessing of the font (that is, of the baptismal water for the ensuing year) begins with a sort of Preface. The paschal candle is plunged into the water three times, and the oil of catechumens and the holy chrism (Lesson 41) are poured into it. Previously the people are sprinkled with the water, and a portion of it is set aside for the bless- ing of their homes. (Lesson 33.) The Mass of Holy Saturday is a Mass of joy. When the Gloria is intoned the organ sounds and the bells are rung, because the Church is anticipating the joy and triumph of 1 Lumen Christi. Loo'-men Cris'-tee. 2 Exsultet. Ek-sul'-tet. LENT AND HOLY WEEK 189 Easter. This Mass was originally the midnight Mass of Easter, at the end of the long vigil services of that feast ; but after a time both the services and the Mass were put on Saturday morning. QUESTIONS. 1. What is Lent? 2. How many fasting days are in it, and how many other days f 3. How is the date of Lent determined? 4. What is Lent called in Latin, in Italian and in French? 5. Whence is the English name derived ? 6. What can you say of the duration of Lent in different ages? 7. What Council decreed forty fasting-days, and when ? 8. When do the Lenten fast and abstinence now end ? 9. Describe the Masses during Lent. 10. What is the fourth Sunday of Lent called, and why ? 11. What vestments are worn, when possible, on that day, and why ? 12. What is the fifth Sunday of Lent called ? 13. What is done with the images in our churches on that day ? 14. What is the Tenebrae? 15. What beautiful chant does it contain? 16. Why is the Tenebrae so named? 17. What was the triangular candlestick called in the Middle Ages? 18. How many candles are in it, and why? 19. What is done with the fifteenth candle ? 20. What event is commemorated by the Church on Holy Thursday? 21. What is done at the Gloria? 22. What is the altar called to which the Blessed Sacrament is carried ? 23. What is done to the main altar after the Mass? 24. What name is sometimes given to this day, and whence is the name probably derived? 25. What ceremony takes place in cathedral churches on Holy Thursday ? 26. What is commemorated on Good Friday? 27. What is the opening ceremony ? 28. What is read from the Gos- pel? 29. What can you say of the name given to the vene- ration of the cross? 30. Describe this ceremony. 31. What is the chief service on Good Friday called ? 32. Is it a real Mass? 33. Describe it. 190 THE VISIBLE CHUECH 34. What are the principal parts of the service on Holy Saturday? 35. Describe the blessing of the new fire and the bringing of it into the church. 36. How old is this ceremony ? 37. What is sung at the blessing of the paschal candle? 38. What is inserted into it? 39. What do these symbolize? 40. What do the new fire and the paschal candle represent? 41. Describe the blessing of the font. 42. What is done with some of the water ? 43. What is the nature of the Mass on Holy Saturday? 44. What is done at the Gloria, and why ? 45. What was this Mass originally ? PART vn THE CHURCH'S BOOKS Lesson 50 TEE CATHOLIC BIBLE The Bible, or the Sacred Scriptures, is the written word of God. It consists of a number of books written in different ages by men who were inspired by God. The books written before the coming of our Lord form the Old Testament; those written after His time are known as the New Testament. In the Cath- olic Bible there are forty -five books in the Old Testa- ment and twenty-seven in the New. The versions used by Protestants ■asually exclude seven books of the Old Testament and parts of two others. The word testament signifies a covenant or mutual agree- ment — the Old Testament being the covenant of God with His chosen people, the Jews, and the New Testament being the covenant of our Saviour with all mankind. The word hible is derived from the Greek l)ihlion.^ paper or a writing, from bihlos, the bark of papyrus, used in ancient times for the making of paper. The word scriptures means writings. The Vulgate. This is the Latin Bible, trans- lated from the Hebrew and Chaldean originals by St. Jerome (340-420), and approved for the use of the Roman Church by the Council of Trent (1545- 1563). 1 biblion. bib'-lee-on. 192 THE VISIBLE CHURCH The word vulgate is from the Latin, and signifies the common version. The Douay Bible is the translation of the Scriptures used generally by English-speaking Catholics. It is so called because it was prepared and published by exiled English priests at Douay ^ and Rheims,- in France. The New Testament was issued at Rheims in 1582, and the Old Testament at Douay in 1609. The version now used was amended by Dr. Challoner in 1750. This was reprinted at Philadelphia in 1790— the first Catholic Bible in English issued in the United States; and between 1849 and 1857 Archbishop Kenrick published an excellent revision of the Douay version. The Protestant sects commonly use the "Authorized Version," a revision of the "King James" Bible (1604- 1611), so called because its publication was ordered by King James I, of England. It is beautiful in style and diction, but has many errors in its text, intended to sup- port Protestant doctrines. A "Revised Version" of the Protestant Bible was begun in 1870 and issued in 1881. Answers to Some Objections. Does the Catholic Church condemn the reading of the Bible? She has done so in the past. That is, she has forbidden at times the unguided use of the Scriptures — because in the Middle Ages there were many corrupt translations, and because parts of the Bible are evidently unsuited to the young or the ignorant. But when she approved the Vulgate version she insisted upon its use by the faithful in general. Did the Church "chain the Bible?" She did. Before the invention of printing, Bibles were copied by hand on parchment, and usually each church had one — valued at about $1,500, and therefore chained to a desk to prevent theft. 1 Douay. Doo'-ay. 2 Rheims. Eng. , Reemz. Fr., Rans (n nasal). THE CATHOLIC BIBLE 193 Does the Catholic Church neglect the Bible? She uses it every day. A great part of the Mass is made up of passages from its various books. The Divine Office, recited daily by the clergy, is composed largely of psalms and other extracts from the Scriptures. QUESTIONS. 1. What is the Bible? 2. Of what does it consist? 3. Which books form the Old Testament, and which the New? 4. How many books are in the Old Testament, and in the New, of the Catholic Bible? 5. What are excluded, in the Protestant versions? 6. What is the meaning of the word testament? 7. What covenant was made through the Old Testament, and what through the New ? 8. What is the derivation of the word hihle? 9. What is the mean- ing of the word scripture? 10. What is the name given to the Latin Bible ? 11. From what languages was it translated, and by whom ? 12. What Council approved it for the Roman Church? 13. What is the meaning of the word vulgate? 14. What name is given to the Catholic English Bible? 15. Why is it so called? 16. When and where was the Douay New Testament issued? 17. The Old Testament? 18. Who amended the Douay Bible, and when ? 19. When and where was the first Catholic Bible printed in the United States? 20. What American archbishop published a re- vision of the Douay Bible, and when? 21. What version of the Scriptures is used by Protestant sects, and why is it so called? 22. What can you say of its merits and demerits? 23. When was the Revised Ver- sion made ? 24. Does the Catholic Church condemn the reading of the Bible? 25. Did the Church ever chain the Bible? 26. Does the Catholic Church neglect the Bible ? 194 THE VISIBLE CHURCH Lesson 51 TEE MISSAL, THE BREVIARY, TEE RITUAL The Missal, or Mass-Book, is used by the priest at the altar during the Mass, and contains all that is read or recited in the offering of the Holy Sacri- fice, besides rubrics, or notes of direction. The word rubric means red — these notes being printed in that color, while the text of the Mass is black. The Missal developed slowly into its present form. At first not all parts of the Mass were found in one volume. As many as four were sometimes required. The Roman Missal as we have it now was recommended by the Council of Trent (1545-1563), and was issued by order of Pope St. Pius V, in 1570. At that time certain churches and religious orders which had a liturgy of their own going back more than 200 years were allowed to continue using their own rites; but all other churches following the Latin Rite are required to use the Roman Missal. The Breviary is a book which contains the Divine Office, the prayer offered daily by priests and others who are in sacred orders. The Divine Office is the public prayer of the Church, just as the Mass is her great Sacrifice ; for it is the duty of a priest not only to offer sacrifice but to pray for the people. The Office, in some form, probably goes back almost to Apostolic times. The word breviary comes from the Latin brevis^ short or brief. It is so called because in early centuries the Office was much longer than it is at present; and when it was 1 brevia. bray'-viss. MISSAL, BREVIARY, RITUAL 195 .shortened (about the year 1100), the new Office-Book was called a " Breviarium, " ^ or abridgment. The Council of Trent revised the whole Office, and the Breviary authorized by it was published in 1602. This was re-arranged by order of Pius X in 1912, so that the Psalms of the Bible (150 in number) are usually recited within each week. The Breviary used by our priests is in Latin, usually printed in black and red. Ordinarily it is divided into four volumes, one for each season of the year. The Divine Office said by the clergy is divided into seven parts, known as the canonical hours. In the Middle Ages it was the general practice to recite each part at its own hour. This is not now required. Each priest (unless lawfully excused) must say the whole Office of the day within the 24 hours of the day, under pain of mortal sin; he has, however, the privilege of "anticipat- ing," or saying a part of the Office for the next day, after 2 p. M. of the present day. Thus, he may, for example, say a part of Tuesday 's Office on Monday. The first canonical hour is Matins, or the morning office (originally recited before dawn), to which is added Lauds, or praises of God. Then comes Prime, meaning ''the first," so called because it was said at the ''first hour," or sunrise; then Terce, or third, recited at nine o 'clock ; Sext, or sixth, at noon ; and None,^ or ninth, at three o'clock. Vespers, the eve- ning service, is next, and then comes Compline,^ or the completion, at bed-time. The Office varies from day to day. It may be a Sunday Office or a week-day Office, or the Office of a saint; and 1 Breviarium. Bray-vee-ah'-ree-um. 2 None. To rhyme with "bone." 3 CiHnpline. Com'-plin. 196 THE VISIBLE CHURCH the lessons, hymns and other parts are varied accordingly. In an ordinary Office the priest recites 33 psalms, 3 can- ticles, 8 hymns, 9 prayers, the Our Father 14 times, the Hail Mary 7 times, the Creed 3 times and the Confiteor once. He reads 3 short extracts from the Scriptures, 3 short chap- ters on the saint or festival of the day, and 3 from a sermon by a Father of the Church, besides 8 capitula^ (little chap- ters) of a few lines each, the "Te Deum" once, and many short verses and responses. The Ritual is the priest's Book of Rites, con- taining the words and ceremonies of those sacra- ments that can be given by a priest, and the bless- ings which the Church authorizes him to bestow on persons and on things. A bishop's Ritual, containing the rites which only a bishop can administer, is called a Pontifical (Pontiff's Book). The present Roman Ritual was authorized by Pope Paul V in 1614, and has been enlarged since that time. It contains the rites of the sacraments of Baptism, Penance, Extreme Unction, Matrimony, and of Holy Communion outside of Mass ; prayers for the visitation of the sick ; and about 140 separate forms of blessings, for persons, religious articles, animals, eatables, and many other things. QUESTIONS. 1. What is the Missal? 2. What are rubrics, and why are they so called? 3. Give the history of the Roman Missal as we have it now. 4. What exception was made for certain churches and religious orders ? 5. What is the Breviary? 6. What are the two great duties of a priest? 7. How old is the Divine Office? 8. Why is the Breviary so called? 9. What Council revised the Office, and when was its Breviary published? 10. What re-arrangement was made by Pius X? 11. Describe a Breviary. 1 capitula. cap-it'-yoo-lah. MISSAL, BREVIARY, RITUAL 197 12. "What are the parts of the Divine Office called ? 13. What obligation rests upon a priest in regard to his Office ? 14. What is meant by "anticipating"? 15. Name the canonical hours, and tell the hours at which they were formerly recited. 16. Is the Office always the same? 17. How many psalms are said in an ordinary Office? 18. Hov/ many canticles? 19. How many hymns ? 20. How many prayers ? 21. How often is the Our Father said? 22. The Hail Mary? 23. The Creed ? 24. The Confiteor ? 25. What other readings are included in the Office? 26. What is the Ritual? 27. What is a bishop's Ritual called? 28. Who authorized the present Roman Ritual, and in what year? 29, It contains the rites of what sacra- ments ? 30. How many blessings, and of what ? PART vin SERVICES AND DEVOTIONS Lesson 52 DEVOTIONS IN HONOR OF THE BLESSED SACRAMENT Tlie Benediction of tlie Blessed Sacra- ment is a service in which the Sacred Host is exposed for adoration and the people are blessed with It. The Host is exposed in a vessel called an ostensorium^ (Lesson 30), and is incensed; hymns are sung, varying in different localities but always including the "Tantum Ergo" (Lesson 60), after which a prayer is chanted in honor of the Blessed Sacrament. The priest then, wearing a humeral veil (Lesson 36), makes the sign of the cross over the people with the Sacred Host contained in the ostensorium. This blessing is given in silence, because it is our Lord, not the priest, who is giving it; but with u& it is customary to have the sanctuary bell rung three times. Wax candles, ten at least, must be used, and the incensings must not be omitted. At solemn Benedictions a deacon and subdeacon assist the priest, and are vested in their dalmatic and tunic respectively. A simpler form of Benediction may also be given, irv which the tabernacle door is opened, hymns and the prayer are sung, and the people are blessed with the ciborium ' enshrouded in its veil. Also, after Holy Communion ha» 1 ostensorium. os-ten-so'-ree-um. 2 ciborium. see-bo'-ree-um. 198 THE BLESSED SACRAMENT 199 been given to the sick, if the priest's pyx still contains the Blessed Sacrament, a form of Benediction may be imparted merely by making the sign of the cross with it, in its burse, over the sick person. (For details about the ciborium and pyx, see Lesson 30.) Its History. The Benediction of the Blessed Sacrament is not an ancient devotion. After the institution of the Feast of Corpus Christi^ in 1246, processions and exposi- tions of the Sacred Host became common, and after a time It was carried in a transparent vessel resembling an osten- sorium. After the processions it was customary to give a blessing with the Sacred Host. In England and France evening services were held in honor of the Blessed Virgin, at which the Blessed Sacrament was sometimes exposed on the altar, with a blessing at the end of the service. Thus the Benediction developed into its present form. It is often used as a conclusion of other services, such as Vespers or the Stations of the Cross, and at the devotional meetings of sodalities. The Forty Hours* Adoration is a devotion in honor of the Blessed Sacrament, which is pub- licly exposed for adoration for forty hours or less. It is held in each parish of a diocese at some designated time during the year, and in our churches it usually begins or ends on a Sunday. The Sacred Host is exposed on the main altar of the church for a number of hours on three successive days. The devotion begins with a Mass of Exposition, followed by a procession of the Blessed Sacrament. On the second day, at another altar, a Missa pro Pace^ (Mass for peaee) is celebrated. On the third, the devotion ends with a Mass of Reposition, followed by a procession, at the end of which the people are blessed with the Sacred Host. Its History, This devotion owes its origin to the practice 1 Corpus ChristL Cor'-pus Chris'-tee. • Missa pro Pace. Miss'-ah pro Pah'-say. 200 THE VISIBLE CHURCH of exposing the Blessed Sacrament in churches during the Carnival time (Latin, carni vale,^ farewell to flesh-meat— the two days preceding Lent), when, in many countries, the people were accustomed to give themselves up to great dissipation. To prepare the faithful for the Lenten season, and to make reparation for the crimes of men, the Sacred Host was exposed on these two days for forty hours, in memory of the forty hours during which the Body of Jesus rested in the sepulchre. The practice of having the Adoration in various churches on successive Sundays began at Milan, in Italy, about the year 1537, and was probably introduced by the Capuchin ^ Order. Indulgences were granted by Pope Paul III in 1539. The devotion was brought to Rome by St. Philip Neri.3 The prayers offered in those days were usually for protection against the Moslems. Pope Clement VIII, in 1592, made rules for this devotion, and Clement XII, in 1731, issued a complete set of regula- tions known as the Clementine Instruction, which is still the law of the Church for the Forty Hours' Adoration. The devotion was introduced into the United States about 1854, probably by Bishop Neumann,* of Philadelphia. The Rules for the Forty Hours' Adoration. 1. Twenty candles at least must be kept burning. 2. All who enter or leave the church should go down on both knees and bow low in adoration, and all should remain kneeling while in the church. 3. No Masses except that of Exposition and that of Reposition are allowed at the altar upon which the Blessed Sacrament is exposed. 4. At the opening and clos- ing of the devotion the Litany of the Saints is chanted and a procession of the Blessed Sacrament is held. 5. No Masses of Requiem are allowed in the church during the Adoration. In our churches the devotion usually lasts about thirty 1 carni vale, car'-nee vah'-lay. 2 Capuchin. Cap'-oo-shin. 3 Neri. Nay'-ree. 4 Neumann. Noy'-man. c THE BLESSED SACRAMENT 201 hours only. Continual relays of watchers should be present during the whole Adoration. The Indulgences. 1. A partial indulgence of seven years and seven quarantines (a quarantine being forty days) may be gained each day by a visit to the church where the Blessed Sacrament is exposed. 2. A plenary indulgence is obtained by one visit with Confession and Holy Commimion and the usual prayer for the intention of our Holy Father the Pope. The Confession and Communion need not take place in the church where the devotion is being held, and the Communion may take place at any time on one of the three days, even before the Adoration has been begun or after it has been completed. The indulgences may be applied to the souls in purgatory. QUESTIONS. 1. What is Benediction of the Blessed Sacrament? 2. In what is the Host exposed? 3. What hymn is always sung? 4. Why is the blessing given in silence? 5. How many candles must be used? 6. Who assist at a solemn Benediction, and how are they vested? 7. What sacred vessel is used in a simpler form of Bene- diction? 8. In Benediction given to the sick? 9. Give briefly the early history of Benediction of the Blessed Sacrament. 10. On what occasions is this service often used ? 11. What is the Forty Hours' Adoration? 12. When is it held ? 13. What is the opening Mass called ? 14. What Mass is said on the second day? 15. On the third day? 16. What was the origin of this devotion ? 17. Why was the Blessed Sacrament exposed for forUj hours ? 18. When and where did the practice begin of having the Adoration in various churches on successive Sundays? 19. What order probably introduced it ? 20. What Pope first granted indulgences for it, and when ? 21. Who brought the devo- tion to Rome? 22. What was the object of the prayers offered at it in those days ? 23. What two Popes made rules for it, and when? 24. 202 THE VISIBLE CHTJECH What are the rules called? 25. When was it introduced into the United States, and probably by whom ? 26. How many candles are required? 27. What should be done on entering and le-iving the church? 28. What Masses may be said on the altar whereon the Blessed Sacra- ment is exposed ? 29. What litany is recited at the opening and closing? 30. Are Requiem Masses permitted? 31. How long does the Adoration usually last ? 32. What partial indulgence may be gained, and how? 33. What plenary indulgence, and under what conditions ? 34. How may these indulgences be applied ? Lesson 53 DEVOTIONS IN HONOR OF THE SACRED HEART Devotion to tlie Sacred Heart is an expres- sion of adoration, love and, especially, reparation. We adore it, because it is the Heart of Christ, a part of His human nature, which is united to the Divine Nature of the Second Person of the Blessed Trinity. The Heart of Jesus is a natural symbol of His in- finite love for us, for the human heart has always been looked upon as an emblem of love. Each of the twelve months of the year has its special devotion. Some of these are authorized and approved by the Church, and those who practise them receive certain indulgences. The month of June is the month of the Sacred Heart ; during it the faithful are exhorted to special zeal in the worship of the Heart of our Blessed Saviour. Tlie History of tlie Devotion. Devotion to the Sacred Heart has become widely known only since the seventeenth century, and it was not sane- THE SACRED HEART 203 tioned by the Cliurch for general use until the latter part of the eighteenth. Homage paid to the Heart of Jesus is mentioned by spiritual writers as early as the twelfth century, but it was practised to a very limited extent until the time of Saint Margaret Mary Alacoque/ who became the apostle of this beautiful devotion. She was born in the village of Lhautecour,^ in France, in 1647, and died in 1690. She entered the community of Visitation nuns at Paray-le-MoniaP in 1671. It is said that our Blessed Lord appeared to her on several occasions, and in one of these visions He showed her His Heart, pierced with a wound, encircled with a crown of thorns, surrounded by flames and surmoimted by a cross. He commanded her to practise and to teach to others the devo- tion to His Sacred Heart, and made certain promises of graces to be imparted to all who love and adore it. The devotion spread rapidly, but was not fully approved by the Church for more than a century. In 1794 Pius VI granted indulgences to those who practise it. The Feast of the Sacred Heart. Attempts were made, in 1697 and in 1729, to have a day set apart in honor of the Heart of our Lord, but each of these proposals was rejected by the Roman Con- gregation of Sacred Rites. In 1765 a number of churches were permitted to celebrate this feast; in 1856, under Pius IX, this permission was extended to the w^hole world — the feast being assigned to the day after the octave of Corpus Christi, in the month of June. In 18S9, under Leo XIII, the day was raised to a higher rank in the Church's calendar, and, ten years later, all 1 Alacoque. AV-ah-coke. 2 Lhautecour. Lote-koor'. 8 Paray-le-Monial. Pah'-ray-luh-Mo'-ne-aL 204 THE VISIBLE CHURCH mankind was solemnly consecrated by the same Pontiff to the Sacred Heart of Jesus. Margaret Mary Alacoque was pronounced Venerable by Leo XII in 1824, was declared Blessed by Pius IX in 1864, and was proclaimed a Saint by Benedict XV in 1920. The First Fridays. One of the greatest fac- tors not only in making this devotion known to the world but in distributing its spiritual benefits is the Devotion of the First Fridays. The 12th promise of Our Lord to St. Margaret Mary: "I promise thee in the excess of the Mercy of My Heart, that Its all-powerful love will grant to all those who receive Communion on the First Friday of every month for nine consecutive months, the grace of final repentance, and that they shall not die under my displeasure, nor Badge. without receiving their sacraments, and that My Heart shall be their secure refuge in that last hour." The First Friday Devotion has been widely extended by the League of the Sacred Heart (or the Apostleship of Prayer — Lesson 66), which is promoted by the Jesuit Fathers; and that society has been largely instrumental in fostering the practice of frequent Communion. Its members wears an oval badge of red woolen material, bear- ing a picture of the Sacred Heart of our Lord. QUESTIONS. 1. How does the devotion to the Sacred Heart differ from devotion to the saints? 2. Of what is the Heart of our Lord a symbol? 3. Which is the month of the Sacred Heart ? 4. How long has the devotion to the Sacred Heart been widely known ? 5. When was it sanctioned by the Church ? 6. In what century do we find mention of this devotion? 7. Who was its principal promoter? 8. When and where was she born, and when did she die? 9. What community SERVICES FOR THE DEAD 205 did she enter ; where, and when ? 10. Describe her vision of the Sacred Heart. 11. What did our Lord command and promise? 12. When was the devotion fully approved, and by what Pope ? 137 When were attempts made to have a festival assigned in honor of the Sacred Heart? 14, When was a limited permission given? 15. When and by what Pope was this extended to the world? 16. On what day does the feast occur? 17. What was done by Leo XIII, and in what year ? 18. What else did that Pontiff do ? 19. What Popes pronounced Margaret Mary Venerable, Blessed and a Saint, and in what years? 20. Describe the devotion of the First Fridays. 21. What society has helped to extend it, and by what religious order is that society promoted? 22. Describe a badge of the Sacred Heart. Lesson 54 SERVICES FOR THE DEAD Our Church honors the dead bodies of her chil- dren because these bodies have been temples of the Holy Ghost, tabernacles of Jesus Christ and instru- ments used in God's service; and because they are destined to rise again on the day of General Judgment. She prays for the dead because she believes in the doctrine of the Communion of Saints ; that is, that we who are here on earth are in com- munion with the souls in purgatory and with the saints and angels in heaven. She teaches us that prayers, good works, Masses, indulg- ences, etc., may be applied by us to the suffering souls in general or to some soul in particular. Any Mass may be offered for the souls in purgatory ; but the Church has given us, for their special benefit, a series 206 THE VISIBLE CHURCH of Masses with appropriate prayers and other parts. These Masses are described below. Funeral Rites. In many parts of the world it is customary to begin these at the house where the death took place, with a solemn procession to the church. In some of our churches the clergy meet the body at the door and accompany it to the altar. If the deceased was a lay person, his feet are pointed towards the altar ; if a priest, the body is turned the opposite way, to signify that his work during life was to instruct the people from the altar. Masses of Requiem. All Masses for the dead which are said or sung in black vestments are called Requiem Masses, from the opening words of the Introit: ** Requiem aeternam dona eis, Domine"^ — *'Rest eternal grant unto them, Lord." The altar is without ornaments, and the tabernacle veil is purple. All parts of the Mass that are expressive of joy are omitted ; there is no opening psalm, no Gloria, nor Alleluia, nor Credo. At the Agnus Dei, the Lamb of God is besought to "give them eternal rest." Instead of the "Ite, missa est," ^ the priest prays "Requiescant in pace," ' ("May they rest in peace"). The mournful "Dies Irae"* (Lesson 25) forms a part of the Requiem Mass, and there is a special Preface. The Kinds of Requiem Masses. 1. The funeral Mass, offered on the day of the burial, or as soon as possible thereafter. 2. The Mass on the 1 Requiem aeternam dona eis, Domine. Ray'-quee-em ay-ter'-nam doe'-nah eli'-iss, Dom'-in-ay. 2 Ite, missa est. E'-tay, miss'-ah est. 8 Requiescant in pace. Ray-quee-ess'-cant in pah' -say. * Dies Irae. Dee'-aze E'-ray. SERVICES FOR THE DEAD 207 third day after the death or the funeral. 3. The Mass on the seventh day. 4. The Mass on the thirtieth day (often caUed the ''month's mmd"). 5. The anniversary Mass. 6. The daily Mass (m Latin, Missa quotidiana.^) Besides these, there are three Masses of Requiem with specialprayers, for All Souls' Day. These various Masses of Requiem differ from each other only in the Collects, Epistle, Gospel, Secret Prayers and Postcommunion. (Lesson 25, etc.) The Catafalque. At funeral Masses when the body of the deceased is not present, and at other high Masses of Requiem, a coffin-shaped _^ frame covered with a black cloth catafalque, (called a pall) is erected before the altar. This is called a catafalque.^ In the times of the Crusades, when a Christian knight died in Eastern lands, a service in his memory was held at home, at which a "funeral pile" was erected, decorated with 'his sword, shield, etc. This was the origin of the catafalque. The Absolution. This is the name given to the prayers read in the church after a funeral Mass or at services for the dead when Mass is not cele- brated. The Absolution consists of the prayer "Non intres' ' ^ ("Enter not into judgment with Thy servant, Lord"), the chanting of the "Libera" * ("DeUver me, Lord, from 1 quotidiana. quo-tid-ee-ah'-nah. 2 catafalque, cat'-ah-fawlk. 8 non intres. non in'-trays. 4 libera, lee'-ber-ah. 208 THE VISIBLE CHURCH everlasting death"), the Kyrie, the Pater Noster, certain verses and responses, and a prayer. During the recitation of the Pater Noster the coffin is sprinkled with holy water (symbolizing the preservation of body and soul from the power of Satan), and is incensed (signifying the honor due to the body as a former temple of God). When the clergy accompany the body to the grave, a prayer is read, "May the angels lead thee into Paradise," etc. At the burial the Canticle of Zachary (the "Bene- dictus"^) is said or sung, with the words of our Blessed Lord to the sisters of the dead Lazarus : "I am the Resur- rection and the Life," etc., followed by the Kyrie, Pater Noster, certain verses and another prayer, and the sprink- ling of the coffin with holy water. QUESTIONS. 1. Why does the Church honor the dead ? 2. What is the Communion of Saints ? 3. In many parts of the world, where do the funeral rites begin ? 4. How is the body of a lay person laid before the altar, and why? 5. How is the body of a priest laid, and why ? 6. Why are Masses in black vestments called Requiem Masses? 7. What can you say of the arrangement of the altar ? 8. What are the chief differences between a Mass of Requiem and an ordinary Mass? 9. Name the kinds of Requiem Masses. 10. What is a catafalque? 11. What was its origin? 12. What name is given to the service in the church after a funeral Mass ? 13. Name its principal parts. 14. What ceremonies are performed during the Pater Noster? 15. What do these ceremonies signify? 16. What prayer is said on the way to the grave? 17. What is done at the burial ? 1 benedictus. bay-nay-dick'-tuss. OUR DAILY PRAYERS 209 Lesson 55 OUR DAILY PRAYERS The liord's Prayer, also known as the Our Father, is the greatest of all prayers. It was taught by our Lord to His disciples, and expresses adora- tion, recognition of God's attributes, and petitions for graces, worldly favors, forgiveness and protec- tion. It is found in the sixth chapter of the Gospel of St. Matthew, but the wording, as given there, is slightly differ- ent from that now used by us. It reads thus: "Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our supersuhstantial bread. And forgive us our debts as we also forgive our dehtors. And lead us not into temptation. But deliver us from evil. Amen." In the Gospels of St. Mark and St. John it is not recorded at all. In that of St. Luke it is found in a shorter form : ' ' Father, hallowed be thy name. Thy kingdom come. Give us this day our daily bread. And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation." (Luke 11, 2.) This prayer, then, as used by the Church from the earliest times, was formed by combining the versions of St. Matthew and St. Luke. Some Protestant denominations add: "For Thme is the kingdom, the power and the glory, forever and ever. Amen." This ending occurs in some old liturgical books of Eastern rites. It is not a part of the Our Father, but is an embolism, or pious addition, repeating the sentiment of the prayer and intended to increase the fervor of the faithful. It never came into use in the Roman Church. The Hail Mary, sometimes called the Angelical 210 THE VISIBLE CHURCH Salutation, is the most important of the prayers addressed to the Blessed Virgin. It expresses salu- tation, praise, congratulation, thanksgiving and petition. Catholics use this prayer more often than any other. It forms the greatest part of the rosary, and is recited at morning, noon and evening in the Angelus. It owes its origin to inspiration from God, manifested through one of His angels, one of His saints, and His holy Church. It consists of three parts: 1. The sahitation of the Archangel Gabriel to Mary: "Hail, full of grace, the Lord is with thee; blessed art thou among women," 2, The words of St. Elizabeth : "Blessed is the fruit of thy womb. ' ' 8. A petition added by the Church: "Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen." The History of the Hail Mary. This prayer *vas unknown until about the twelfth century. On certain festivals, in addition to the regular Divine Office, the "Little Office of the Blessed Virgin" was recited in monastic houses. In this the words of the Archangel and of Elizabeth were repeated frequently, and after a time they began to be used as a prayer — thus forming the first half of the Hail Mary. In 1196 Eudes de Sully, Bishop of Paris, ordered his clergy to teach these words to their flocks. The Holy Name of Jesus was added a little later, probably by Pope Urban TV. The last part, "Holy Mary, Mother of God," etc., was introduced about the year 1500. This prayer, from its first words in Latin, is often called the "Ave Maria. "^ The Apostles' Creed is a declaration or pro- 1 Ave Maria. Ah'-vay Mah-ree'-ah. OUR DAILY PRAYERS 211 fession of our faith, containing many important truths of the Church's doctrine. It is called a "Creed" from its first word— in Latin, Credo, '^ I believe. It is known as the Apostles' Creed because in former times there was a belief that it was com- posed by the Apostles on the day of Pentecost. It is, very likely, a form of the "profession of faith" required in early times from converts, and is used for this purpose at the present time in the administration of Baptism. It does not contain all the articles of Christian belief — because in early centuries the entire Catholic faith was not taught to converts until after they had been received into the Church. Before Baptism they were not taught the nature of the Mass or of the Holy Eucharist ; and therefore these doctrines were not included in the profession of faith which they learned. The Confiteor ^ is an acknowledgment of sin and a prayer in which we ask the intercession of the saints, that we may obtain forgiveness from God. It takes its name from its first word, confiteor, I confess. It was originally a part of the private prayers said by the priest in preparation for Mass. Since about the tenth cen- tury it has formed a part of the Mass, and this was extended to the whole Roman rite by Pope St. Pius V in 1570. It is used also in the sacrament of Penance, in the Divine Office, in the giving of Holy Communion publicly or privately, in Extreme Unction, in the giving of the Apostolic blessing ^nd indulgence to the dying, and in our prayers. The Acts of Faith, Hope and Love are prayers by which we testif}^ that we possess these three great *' theological virtues"; and the Act of Contrition expresses sorrow for sin. 1 credo, cray'-doe. 2 confiteor. con-fee' -taj-or. 212 THE VISIBLE CHURCH The Church has not assigned any set form of words for these prayers. Accordingly, different words will be found in different books. The Prayers at Meals. The prayer before meals is known as a ''blessing," because it invokes God 's blessing upon us and upon what we are about to receive. The prayer after meals is called a ''grace," from the Latin gratiae,^ thanks, because it expresses our gratitude for our food and all other favors which God has given us. There is no strict rule about the wording of these prayers. QUESTIONS. 1. Who first taught the Lord's Prayer? 2. What does it express? 3. Tell how St. Matthew's ver- sion differs from that now used. 4. Which Evangelists do not mention it ? 5. What is the form in St. Luke 's Gospel ? 6. What can you say of the ending **For Thine is the king- dom, ' ' etc. ? 7. What other name has the Hail Mary ? 8. What does it express ? 9. Mention some uses of the Hail Mary. 10. To what does it owe its origin ? 11. What is the first part of the Hail Mary ? 12. The second part ? 13. The third part ? 14. Give briefly the history of the Hail Mary. ? 15. What is it called in Latin ? 16. What is the Apostles' Creed ? 17. Why is it called a Creed? 18. Why the Apostles' Creed? 19. Of what was it a form, and how is it used now? 20, Why does it not contain all the articles of our faith ? 21. What is the Confiteor? 22. Whence does it get its name? 23. What was it originally? 24. When did it be- come a part of the Mass? 25. In what other services is it used ? 26. What are the Acts of Faith, Hope and Love? 27. 1 gratiae. graht'-see-ay. LITANIES 213 What is the Act of Contrition? 28. Has the Church assigned a definite form for these prayers ? 29. What is the prayer before meals called, and why? 30. What is the prayer after meals called, and why ? Lesson 56 LITANIES— 1 A liitany is a prayer m which salutations and petitions are repeated many times in varying forms. The name is derived from the Greek word lite^ meaning a prayer. The practice of using such prayers existed in many ancient religions. The 135th Psalm, which was chanted in the public worship in the Jewish Temple, consists of twenty- seven verses, each ending with the words : "for his mercy endureth forever." In the Book of Daniel we find the canticle of the three youths in the fiery furnace, each verse ending with the words: "praise and exalt him above all forever. ' ' In early Christian times, prayers with responses, like our present litanies, were used in the Mass. Nothing now re- mains of these except the Kyrie Eleison ^ (Lesson 24). The Approved Litanies. For the public services of the Church only five litanies are author- ized. These are the Litany of the Saints, the Litany of the Blessed Virgin, the Litany of the Holy Name of Jesus, the Litany of the Sacred Heart and the Litany of St. Joseph. In former centuries as many as eighty were in use ; but 1 Lite. Lee'-tay. 2 Kyrie Eleison. Kyrr'-e-ay Ay-lay'-e-son. 214 THE VISIBLE CHURCH in 1601 Pope Clement VIII forbade the public recitation of all except the Litany of the Saints and that of the Blessed Virgin. Since that time the three others mentioned above have been approved by the Church. The liitany of tlie Saints. This is made up of petitions addressed to saints of different classes —to the Blessed Virgin, to the Apostles, to martyrs, confessors, and virgins. It was prescribed, much as we have it now, by St. Gregory the Great in 590, and it was in use even earlier in a different form. The Church at the present day makes use of three forms of this litany, as follows : 1. The most common form is recommended for private devotion, but there is no indulgence for reciting it. It ia used at the laying of the corner-stone of a church, at the blessing of a church or a cemetery, at the Forty Hours' Adoration, and on other occasions. It is recited in the Divine Office on the Feast of St. Mark, April 25 — probably because in pagan times that day was a great festival, celebrated with religious processions to bring a blessing on the newly planted fields. It is also used on the Rogation days — the three days preceding the Feast of the Ascension. The word rogation means the offering of petitions ; and the practice of saying a litany on these days goes back to the year 477, when it was ordered by St. Mamertus,^ bishop of Vienne,^ in France, because of many calamities which were afflicting that coun- try. It was approved for the whole Church, as a blessing for the fruits of the earth, by St. Leo III in 816. 2. The second form of this litany is somewhat shorter, and is used on Holy Saturday and on the Vigil of Pentecost. 3. The third form is the Litany of the Dying, which \» 1 Mamertus. Mam-air'-tufls. t Vienna. Vee-«n', LITANIES 215 a part of the "Commendation of a Soul Departing" in th^ Ritual. A new invocation was added to the Litany of All Saints in March, 1922, in honor of the third centenary of the erection of the Sacred Congregation of the Propaganda. The addition comes just after the invo- cation, "That Thou wouldst vouchsafe to grant peace and unity to all Christian people, etc.," and reads : "That Thou wouldst vouchsafe to bring all wanderers back to the unity of the Church, and all unbelievers to the light of the Gospel, we beseech Thee to hear us. ' ' The liitany of tlie Blessed Virgin con- sists of a number of her titles (some of which are taken from the prophecies and psalms of the Old Testament), with petitions that she may pray for us. It is sometimes called the "Litany of Loreto," because it has been used for many years at the Italian shrine of that name, which, according to legend or tradition, contains the "House of Nazareth" in which our Saviour dwelt in childhood. Its authorship is unknown. Some say that it is not older than the thirteenth century; others attribute it to Pope Sergius I, about 687, or to St. Gregory the Great. It was formally approved by Sixtus V in 1587. From time to time new petitions have been inserted into this litany. The invocation "Help of Christians" com- memorates the great battle of Lepanto,^ in 1571, when the Christian world united in prayer to Mary that it might be saved from the Moslem yoke. "Queen of All Saints" was added by Pius VII after his imprisonment by Napoleon. "Queen Conceived without Original Sin" was introduced by Piux IX in 1846, eight years before the doctrine of the Immaculate Conception was defined by the Church. * ' Queen 1 Lepanto. Lay-pan'-toe. 216 THE VISIBLE CHURCH of the Most Holy Rosary," long used by Rosary Societies, was sanctioned for the whole Church by Leo XIII in 1883. "Mother of Good Counsel" was approved by the same Pon- tiff in 1903. "Queen of Peace" was added by Benedict XV in 1917, on account of the great European war. There is an indulgence of 300 days (granted by Pius VII) every time this litany is said; and one who recites it every day may obtain a plenary indulgence, under the usual conditions, on the five principal feasts of the Blessed Vir- gin — her Immaculate Conception, Nativity, Annunciation, Purification and Assumption. The prayer "We fly to thy patronage" is usually recited before this litany, and the "Hail, Holy Queen" is said after it; but these are not necessary for the gaining of the indulgences. QUESTIONS. 1. What is a litany? 2. Whence is the name derived? 3. Mention parts of the Old Testament resembling litanies. 4. For what were prayers of this kind used in the early Church? 5. Name the approved litanies. 6. How many were for- merly in use? 7. Who restricted the number, and when? 8. What is the Litany of all Saints ? 9. Who prescribed it? 10. How many forms of this litany are now in use? 11. Are indulgences gained by reciting the ordinary form? 12. Mention some uses of this form in church ceremonies. 13. Why is it recited on the Feast of St. Mark? 14. On what other days is it used in the Office? 15. What is the meaning of the word rogation? 16. Give the origin of the practice of reciting a litany on these days. 17. Who approved this practice for the whole Church, and when? 18. What can you say of the second and third forms of this litany? 19. What new petition has been added, and why? 20. What is the Litany of the Blessed Virgin ? 21. What is its other name, and why? 22. What can you say con' LITANIES 217 cerning its authorship? 23. 'Wno approved it, and when? 24. When and why were the words "Help of Christians" inserted? 25. Who added the words "Queen of All Saints"? 26. Who introduced the words "Queen Con- ceived without Original Sin," and when? 27. "Queen of the Most Holy Rosary"? 28. "Mother of Good Counsel"? 29. "Queen of Peace"? 30. What partial indulgence has been granted for this litany, and by whom? 31. On what festivals may a plenary indulgence be gained? 32. What prayers usually precede and follow this litany ? Lesson 57 LITANIES— 11 The Litany of the Holy Name of Jesus is composed of invocations expressing the titles and attributes of our Blessed Lord and asking His mercy. Its authorship is unknown. It has been ascribed to St. Bernardine of Siena and to St. John Capistran. In the year 1588 Pope Sixtus V granted an indulgence of 300 aays for its recitation, but it was not approved for the public services of the Church. Pius IX, in 1862, renewed this indulgence and permitted the litany to be used in any diocese whose bishop had applied for it to Rome; and in 1886 Leo XIII extended the permission to all the world and gave the Church's full approval to this beautiful prayer. The liitany of the Sacred Heart is in- tended to give special honor to the loving Heart of Jesus. It begins with the usual petitions to the Persons of the Blessed Trinity, and contains invo- 218 THE VISIBLE CHURCH cations to the Sacred Heart, the emblem of our Saviour's love for mankind. (Lesson 53.) The Litany of the Sacred Heart was authorized for general use by Leo XIII in 1899. It contains thirty-three invocations addressed to the Heart of our Lord. The Litany of St. Joseph contains twenty- five invocations expressing the virtues and dignities of that great Saint, the foster-father of our Blessed Lord. It was sanctioned by Pius X in 1909, and is the most recent of the litanies approved by the Church for general use. An indulgence of 300 days may be gained once a day by reciting it. The veneration of St. Joseph goes back to early times. In the fourth century a festival in his honor was observed in the East; but he was not publicly venerated in the churches of the Roman rite until the twelfth century, and his feast, on March 19, was not established until the time of Sixtus IV, about 1480. Another festival, that of the Patronage of St. Joseph, was approved for the whole Church by Pius IX in 1847, and the same Pontiff, in 1870, proclaimed St. Joseph the Patron of the Universal Church. QUESTIONS. 1. Of what is the Litany of the Holy Name composed? 2. What can you say of its authorship? 3. What indulgence was granted for it; when, and by whom? 4. Who renewed this indulgence, and when? 5. Under what restriction was the use of this litany permit- ted? 6. Who finally approved it for general use, and when? 7. What is the purpose of the Litany of the Sacred Heart? 8. Of what is it composed? 9. Of what is the Sacred Heart an emblem? 10. What Pontiff authorized this litany, and when? 11. How many invocations does U contain ? THE CHUECHING OF WOMEN 219 12. What does the Litany of St. Joseph contain? 13. When and by whom was it sanctioned? 14. What indul- gence is gained by reciting it? 15. When and where was a festival of St. Joseph first observed? 16. When was he first venerated in the Roman rite? 17. By whom and when was his feast-day established? 18. On what day does it occur? 19. What other festival is celebrated in his honor? 20. Who approved it, and when? 21. What other honor was paid to St. Joseph by the same Pontiff, and when ? 22, Who approved it, and when ? 23. What other honor was paid to St. Joseph by the same Pontiff, and when ? Lesson 58 TEE CHURCHING OF WOMEN The Cliurcliing: of Women, called in the Ritual, **The Blessing of a Woman after Child- birth, " is a ceremony by which mothers may express their gratitude to God for the blessing conferred upon them in their motherhood. This ceremony was probably suggested by the rite of legal purification prescribed by the Jewish law for a mother after the birth of a child ; but the Catholic ceremony differs from the Jewish. The latter was based on the idea of legal defilement ; that is, the sufferings of motherhood were looked upon as a part of the penalty imposed on Eve and her daughters ; and the woman who had borne a child was required to comply with certain conditions before she was permitted to be present at the public worship of God. The Jews, however, did not consider that there was any stain of sin on a woman because she had become a mother. The Catholic ceremony of blessing a woman after childbirth is an '^spression of thanksgiving; it implies no unfitness or penalty of any kind. 220 THK VISIBLE CHURCH In imitation of the Blessed Virgin Mary, wlio submitted to the rite of purification after the birth of our Redeemer, it became customary in early Christian times (probably about the fourth century) for women to abstain from enter- ing the church when God had blessed them with offspring. They then sought the blessing of the priest at the church door, were led in by him, and publicly offered thanks before the altar. This blessing is for honorable motherhood only ; that is, only those mothers whose children are born in lawful wed- lock may receive it. It may be given to a mother whose child has died without Baptism, for she has reason to thank God for her own preservation. There is no obligation whatever to receive this blessing. It would not be even a venial sin to omit it. The Details of the Blessing. It must be given in a church or in a place where Mass is said publicly, and never else- where. The Ritual directs that the woman shall kneel first at the door of the church, holding a lighted candle ; but the whole ceremony now usually takes place at the altar-rail. The priest wears a surplice and a white stole. He sprinkles the woman with holy water and recites the 23rd Psalm, with the antiphon "She shall receive a blessing from the Lord and mercy from God her salvation; for this is the generation of those who seek the Lord." He then extends the end of his stole, which the woman takes in her hand, to denote that she is being led into the church to offer thanks to God. Verses and a prayer follow, after which she is sprinkled with holy water and is solemnly blessed by the priest. It is customary to make an offering for religious purposes on the occasion of receiving this blessing, in imitation of the offering of a pair of doves by Mary at her purification. QUESTIONS. 1. What is meant by the churching of ( HURCH MUSIC 221 women ? 2. What is its title in the Ritual ? 3. What Jew- ish ceremony probably suggested it ? 4. How do the Jewish and Catholic ceremonies differ? 5. In imitation of whom was this ceremony introduced ? 6. In what century ? 7. May all mothers receive this blessing? 8. Why may it be given to a mother whose child has died unbaptized? 9. Is it a sin if the blessing be omitted? 10. Where may the blessing be given? 11. According to the Ritual, where should the ceremony begin? 12. What does the priest wear? 13. What psalm does he recite? 14. What antiphon is recited? 15. How is the stole used, and what does this denote? 16. Describe the rest of the ceremony. 17. Why is an offering made ? LfissoN 59 CHURCH MUSIC Music IS an important auxiKary to worship, for when it is appropriate in character to the service at which it is used, it is an effective expression of religious feeling. It has been used in nearly all religions since the beginning of the world. Among the Jews, religious chanting and the use of instruments formed a part of the divine service. In the early Christian Church, mnziQ was used at the meetings of the faithful, especially in the form of psalms and hymns. After a time, the chanting of parts of the Mass came into use; this is attributed largely to St. Ambrose, Bishop of Milan (340-397). The Gregorian Chant is the special form of music authorized for the services of the Church. It is so called from its foimder, St. Gregory the 222 THE VISIBLE CHURCH Great (Pope from 590 to 604), and it is also known as plain, Roman or choral chant. It is probable that some of the psalm-tunes of our Church are derived from those used by the Jews. Pope Damasus^ (about 380) decreed that the verses of the psalms should be chanted by alternate choirs and that the Gloria Patri should be added at the end of each psalm. Pope St. Gregory the Great is said to have discovered the musical octave, to have distinguished the various notes by means of letters, and to have composed many hymns and other parts of the chanted service. The Church's music was considerably reformed by the Council of Trent (1545-1563) and by various popes since that time — especially by Pius X in a decree issued in 1903, known as the "Motu Proprio"^ (signifying "of his own accord" — that is, issued without consultation with others). This forbade the altering or transposing of words and un- due repetition in the chanting of the Mass or Office, and urged congregational singing and the exclusion of women from church choirs. The Gregorian chant is sung in unison (that is, without harmonizing parts) and without strictly measured time. The music of the Italian composer Palestrina^ is somewhat similar, but is harmonized, or sung in parts ; it is approved by the Church for her services. Gregorian Notation. In the Gregorian chant the scale of sound, called the stajf, has four lines and three spaces. (In modern musical notation there are five lines and four spaces.) The seven steps of the Gregorian staff correspond to the seven notes of the musical octave, and if any of these is defined by one of two signs called clefs (that is, 1 Damasus. Dam'-ah-suss. 2 Motu Proprio. Mo'-too Pro'-pree-o. 8 Palestrina. Pal-ess-tree'-nah. CHURCH MUSIC 223 keys) indicating the notes ''do" and **fa," the other steps receive their pitch and names Qi^f from it, according as they are above ' k or below it in the staff. — "I ^ ■ The Gregorian notes differ in shape ~[^^ from those used in ordinary musical Semi-Brevis notation. There are three: 1. A ^^tZt, square note, called hrevis'^ (short). Gregorian 2. A square note with a tail, called s^*^- longa"' (long). 3. A diamond-shaped note called semi-brevis,^ having about half the value of the square note. The length of any note, however, is not strictly measured in the Gregorian chant. The musical staff and the movable clefs were invented by a Benedictine monk, Guido d'Arezzo,* in the eleventh century. He is said to have given the names to the first six notes of the octave. The note "do" was originally called "ut," and the six names are taken from the Vesper hymn of the feast of St. John the Baptist : UT queant laxis REsonare fibris MIra gestorum FAmuli tuorum, SOLve polluti LAbii reatmn, Sancte Joannes.* The Organ, because of its sonorous and majes tic tone, has been considered from very early times to be the most appropriate instrument for religious services. Organs are of two varieties — pipe organ and reed organ. The former, being the more pow- 1 brevis. brev'-iss. 2 longa. lon'-gah. 3 semi-brevis. sem'-ee-brev'-igs. 4 Guido d'Arezzo. Ghee'-do dah-red'-zo. 6 Oct kway'-ant lax'-iss ray'-so-nah-ray fee'-briss Mee'-rah jest-oh'- rum fah'-moo-lee too-oli'-rum, Sol'-vay pol-loo'-tee lah'-be-ee ray- ah'-tum, Sank'-tay Yo-an'-nays. 224 THE VISIBLE CHURCH erful, is the one generally used in our churches. It consists of tubes of wood or of metal, supplied with air from bellows and a wind-chest, and equipped with stops, by which the tones of various musical instruments are imitated. There is no authority for the story that it was invented by St. Cecilia. It was developed gradually from the syrinx^ (a set of pipes bound together) by attaching a wind-box and bellows, the pipes being caused to sound by means of a perforated sliding plate. This device is said to have been invented by a certain Ctesibius.^ A hydraulic organ (actu- ated by water) is mentioned by writers in the fourth century, and is attribted to Archimedes.^ Portable organs were in use in the tenth century, and reed-organs (with vibrating metal tongues instead of pipes) were invented a little later. Organs with two or more manuals or key- boards were constructed about 1350. The coupler (a device by which when a key is depressed a corresponding key is pulled down elsewhere) dates back to about 1450. The stops, by which the volume and tone of the organ are varied to imitate other instruments, came into use about 1500. The swell (movable shutters by which the volume of sound is increased or diminished) was invented by an Englishman named Jordan, in 1712. Other musical instruments are allowed in church under certain restrictions. The "Motu Proprio" of Pius X per- mits them with the sanction of the bishop. QUESTIONS. 1. Why is music an important auxiliary to worship ? 2. How was it used among the Jews ? 3. In the early Christian Church? 4. Who probably promoted the chanting of parts of the Mass, and when? 1 syrinx. Bj'-rinks. 2 Ctesibius. Tay-sib'-ee-us. 3 Archimedes. The English pronunciation is Ar-chi-mee'-dees. PSALMS, CANTICLES AND HYMNS 225 5. What is the Gregorian chant ? 6. Why is it so called ? 7. When did St. Gregory the Great reign? 8. What are the other names of this chant ? 9. What early Pope made decrees concerning Church music, and when ? 10. What musical discoveries are attrib- uted to St. Gregory the Great? 11. What Council reformed the music of the Church, and when ? 12. What decree was issued by Pius X, and in what year? 13, What is the meaning of "Motu Proprio?" 14. What was the substance of this decree ? 15. How is the Gregorian chant sung ? 16. What other music is approved by the Church for her services? 17. How many lines and spaces are in the Gregorian staff? 18. Describe the use of clefs. 19. Describe the Gregorian notes, and tell their value. 20. Who invented the staff and clefs, and when? 21. Whence did he get the names of the first six notes of the octave ? 22. Which are the two varieties of organs? 23. Describe a pipe organ. 24. Did St. Cecilia invent it? 25. From what was it developed ? 26. Who invented the sliding plate which caused the pipes to sound? 27. Who probably in- vented a hydraulic organ? 28. What is a reed organ? 29. When did organs with two or more manuals come into use? 30. What is a coupler, and when was it first used? 31. What are stops, and when did they come into use? 32. What is a swell ? 33. Who invented it, and when ? 34. Are other musical instruments allowed at church services ? Lesson 60 PSALMS, CANTICLES AND HYMNS Psalms are chants or readings taken from the Book of Psalms in the Old Testament. According to the general opinion, all or nearly all of them were written by King David. They are of many 226 THE VISIBLE CHURCH kinds — expressing hope, grief, repentance, and faith in the coming Redeemer. Psalms form the greater part of the Church's liturgy. They are used in the Divine Office, and parts of them recur constantly in the words of the Mass. They are 150 in number, and in the present arrangement of the Office each of them is usually recited at least once within each week. In the solemn recitation of the Office they are said or sung antiphonally ; that is, the verses are taken alternately by each half of the choir. Canticles are songs of praise and triumph resembling psalms. Of those used in the Divine Office, sixteen are from the Old Testament and three from the New. Some have been in use in the Office since about the year 800, while others were added recently by order of Pius X. Our Church also uses other canticles which are not from the Scriptures. These are as follows : 1. The Te Deum,^ which is attributed to Nicetius,^ Bishop of Treves,^ or to St. Hilary of Poictiers.* It is recited at the end of Matins on most days of the year. 2. The Trisagion ^ ("0 Holy God, holy and strong, holy and immortal, have mercy on us"), which is said in Greek and Latin at the Adoration of the Cross on Good Friday (Lesson 49), and is used in Latin in the prayers at Prime in the Office on penitential days. It was adopted from the Greek liturgy, and is traceable back to the fifth century. 3. The Gloria in Excelsis,^ or Greater Doxology, which 1 Te Deum. Tay Day'-um. * Nicetius. Nee-say'-she-us. 8 Treves. Trave. * Poictiers. Pwot'-yay. 6 Trisagion. Tris-agg'-e-on- 9 Excelsis. Ek-sel'-siss. PSALMS, CANTICLES AND HYMNS 227 is used in the Mass. It is a translation of an old Greek hymn, and is treated in Lesson 24. Hymns are songs of praise in honor of God or of the saints. From very early times hymns were sung in Christian worship. About the sixth century the use of metrical hymns, often with rhyming stanzas, became common. Breviary Hymns. There are 173 of these. Some occur frequently in the Office, while others are used only once in the year, on some special feast. The beautiful hymns in honor of the Blessed Eucharist are mostly the work of St. Thomas Aquinas, in the thir- teenth century. Among them are : 1. The ' ' Adoro Te Devote. ' ' * 2. The "Verbum Supernum Prodiens,"^ of which the last portion is the "0 Salutaris," sung at Benediction. 3. The "Pange, Lingua,"^ of which the last stanzas form the "Tantum Ergo" at Benediction. Among the hymns in honor of the Blessed Virgin are : 1. The "Ave, Maris Stella"* (Hail, Star of the Sea), attributed to Fortunatus, Bishop of Poictiers, in the sixth century. 2. The * ' Stabat Mater, ' ' ^ describing the sorrows of Mary at the Crucifixion. It is used frequently in our churches at the Stations of the Cross, and was composed by Giacopone da Todi,*' a Franciscan, in the thirteenth century. Anthems in honor of the Blessed Virgin are recited daily in the Office and are sung at Vespers in our churches. They vary according to the season of the year, as follows : 1 Adoro Te Devote. Ad-o'-ro Tay Day-vo'-tay. 2 Verbiim Supernum Prodiens. Ver'-bum Soo-per'-num Pro'-dee-enz. 8 Pange, Lingua. Pan'-jay, Lin'-gwah. 4 Ave, Maris Stella. Ah'-vay Mah'-riss Stel'-lah. 6 Stabat Mater. Stah'-baht Mah'-tare. « Giacopone da Todi. Jack-o-po'-nay dah Toe'-dee. 228 THE VISIBLE CHURCH 1. The "Salve, Regina"^ is used during the greater part of the year. It was probably written by Hermannus Contractus, a German monk, about 1050. 2. The "Alma Redemptoris Mater" ^ is by the same author, and is used during and after Advent. 3. The "Ave, Regina Coelorum, "^ by an unknown author, is used from the Purification to Holy "Week. 4. The "Regina Coeli,"* attributed by legend to St. Gregory the Great, but probably not older than the tenth century, is used during the Easter time. Hymns of tiie Missal. These are mostly used as sequences (Lesson 25) in certain Masses. They are: 1. The ' ' Dies Irae " ** ( Day of Wrath ) , writter. in rhym- ing three-line stanzas, and forming a part of Masses for the dead. It was composed by Thomas of Celano,^ in the thirteenth century. 2. The ' ' Veni, Creator Spiritus, " ^ a hymn to the Holy Ghost. It is often sung in our churches before the sermon, to invoke the Spirit of Wisdom upon the preacher. By some it is attributed to the Emperor Charlemagne, but it is more probably the work of St. Gregory the Great. 3. The "Lauda, Sion, Salvatorem, " ^ used in the Mass of Corpus Christi. It is by St. Thomas Aquinas, and was written in 1264 by order of Pope Urban IV. 4. The ' ' Exsultet, " ^ a long unrhymed hymn of praise and prayer, is not a part of the Mass. It is used at the blessing of the paschal candle on Holy Saturday. Some 1 Salve, Regina. Sal'-vay, Ray-jee'-nah. 2 Alma Redemptoris Mater. Al'-mah Ray-demp-toe'-riss Mah'-tare. 3 Ave, Regina Coelorum. Ah'-vay, Ray-jee'-nah Say-lo'-rum. ■t Regina Coeli. Ray-jee'-nah Say '-lee. 5 Dies Irae. Dee'-ays E'-ray. 6 Celano. Chay-lah'-no. 7 Veni, Creator Spiritus. Vay'-nee Cray-ah'-tor Spee'-ree-tuss. 8 Lauda, Sion, Salvatorem. Loud'-ah, See'-on, Sal-vah-toe'-rem. Exsultet. Ek-sul'-tet. PSALMS, CANTICLES AND HYMNS 229 authorities assign it to St. Augustine, but it is probably of later date. Other Hymns. The "Adeste Fideles"^ (which is not a hymn of the Breviary or Missal) is used during the Christmas season. It is not ancient, and is probably of French or German origin. Among our English hymns we may mention ''Lead, Kindly Light," written by John Henry Newman, after- wards Cardinal, before his conversion to Catholicism. The hymn "Holy God, "We Praise Thy Name" is a free trans- lation of the ' ' Te Deum. ' ' It was composed about 1853 by the Rev. Clarence Walworth, a Protestant minister who afterwards became a Catholic. It is much used by sodalities of the Holy Name. QUESTIONS. 1. What are psalms? 2. Who was their author, and what do they express? 3. In what part of the liturgy are they used by the Church? 4. What is their number, and how often is each usually recited? 5. What do we mean by reciting the psalms antiphonaUy ? 6. What are canticles? 7. How many are taken from the Old Testament, and how many from the New ? 8. How old is their use in the Office ? 9. Name three other canticles used by the Church. 10. What can you say of the "Te Deum"? 11. Of the "Trisagion"? 12. Of the "Gloria in Excelsis"? 13. What are hymns? 14. When did metrical hymns come into use ? 15. How many hymns are in the Breviary ? 16. Who wrote the hymns in honor of the Holy Eucharist ? 17. Name three. 18. From what hymns do we get the "0 Salutaris" and the "Tantum Ergo"? 19. Who wrote the "Ave, Maris Stella"? 20. What can you say of the "Stabat Mater"? 21. At what services are the anthems of the Blessed Virgin xised? 22. What can you say of the "Salve, Regina"? 23. Of the "Alma Re- 1 Adeste Fideles. Ad-ess'-tay Fee-day' -lays. 230 THE VISIBLE CHUECH demptoris Mater " ? 24. Of the " Ave, Regina Coelormn ' ' ? 25. Of the "Regina Coeli"? 26. How are the hymns of the Missal mostly used? 27. What can you say of the "Dies Irae"? 28. Of the "Veni, Creator Spiritus"? 29. Of the "Lauda, Sion, Sal- vatorem " ? 30. Of the ' ' Exsultet ' ' ? 31. "What well-known hymn is used at Christmas, and what can you say of its origin? 32. Who wrote "Lead, Kindly Light " ? 33. Who wrote ' ' Holy God " ? PAET IX AET AND ARCHITECTUEB Lesson 61 CHRISTIAN SYMBOLS— I Christian Symbols, as used in art and archi- tecture, are ornamental details emblematic of the great truths of Christianity, of our Saviour, of His Blessed Mother and the saints of the Church and of the virtues which our religion teaches. They are found in great numbers in our churches, and were in use in the earliest days of Christianity. In the Roman catacombs rude paintings, containing emblems and ornaments typifying the faith of the Christians of those times, are still to be seen. The Cross is the most important of all Christian: symbols. It is the sign of salvation, the sacred emblem of our redemption and of our holy faith — for on a cross our Blessed Saviour died for us. (Lesson 32.) Animals as Symbols. The lamb is an emblem of our Lord Jesus Christ, the Victim offered as a sacrifice for our sins. In the Jewish sacrifices a lamb prefigured the coming Messias; and when St. John the Baptist pointed Him out to the multitude he cried out: "Behold the Lamb of S!3I 232 THE VISIBLE CHURCH Lamb. God." The lamb is sometimes represented standing, bearing a cross or a banner in- scribed with the above words ; or lying as if slain, on a book closed with seven seals, as described in the vision of St. John the Evangelist, in the Apocalypse, the last book of the Bible. The lamb is also a general symbol of modesty and innocence, and hence is used as an emblem of the virgin-martyr St. Agnes, whose name means lamb. The dove is the special symbol of the Holy Ghost. At Christ 's Baptism, ' ' and lo, the heavens were opened to him : and he saw the Spirit of God descending as a dove, and coming upon him (Matt. 3, 16). We see the dove also in pictures of the annunciation, to signify the incarnation of our Blessed Saviour by the power of the Holy Ghost. The pelican, which, according to legend, feeds its young with its own blood, is an emblem of our Redeemer, who shed His blood for us, and particularly of the Blessed Eucharist, in which He nourishes our souls with His Body and Blood. Dove. Pelican. The lion typifies our Saviour, the ' ' Lion of the fold of Judah. ' ' As will be explained further on, it is also a symbol of the Evangelist St. Mark. It is emblematic of solitude, because it dwells in desert places, and therefore it is sometimes shown in pictures of hermit saints. The dragon, a fabulous animal, always represents Satan and sin. It is shown as being conquered by the powers of good, as in the Scriptural account of CHRISTIAN SYMBOLS 233 St. Michael the Archangel and in the medieval legend of St. George. The serpent is also an emblem of sin, and hence it is sometimes placed beneath the feet of the Blessed Virgin, to symbolize that "the seed of the woman shall crush his head." But, on the other hand, a serpent twined around a cross is an emblem of our Lord, recalling the brazen serpent which Moses erected to cure the Israelites in the desert. The sign of the fish, usually a dolphin, was a favorite emblem of early Christian times. The rea- son was this : The Greek word for fish is Ichthus,'^ spelt in Greek with five letters only : I-ch-th-u-s. These form what is called an acrostic, being the initial letters of the words "lesous Christos, Theou Uios, Soter"^ — or, in English, "Jesus Christ, Son of God, Saviour ' '•— and thus the fish was taken as an emblem of our Blessed Lord. Because it lives in water, the fish is also a symbol of the Sacrament of Baptism; of the vocation of the Apostles, the "fishers of men"; and Sign of of Christians in general, typified by the the Fish. miraculous draught of fishes mentioned in the Gospel of St. John. QUESTIONS. 1. What are Christian symbols? 2. What can you say of their ancient use? 3. Which is the most important of Christian symbols? 4. What is the principal signification of the lamb, and why? 5. How is the lamb often represented? 6. What other meaning has the lamb, and of what saint is it an emblem ? 1 Ichthus. Ik'-thoos. 2 lesous Christos, Theou Uios, Soter. Yay'-soos Krist'-oss, Thay'-oo Whee'-oss, So'-tair. 234 THE VISIBLE CHURCH 7. What is the meaning of the dove ? 8. On what occa- sion did the Holy Ghost appear under this form? 9. Why IS a dove shown in pictures of the Annunciation ? 10. What is the symbolism of the pelican, and why? 11, Whom does the lion typify ? 12. Of what saint is it a special symbol? 13. Why is it sometimes shown in pictures of hermits ? 14. What does the dragon represent? 15. What saints are depicted as its conquerors ? 16. Explain the twofold symbolism of the serpent, and give the reason for each meaning. 17. Explain the reason why a fish was an ancient emblem of our Lord. 18. What other meanings has it, and why ? Lesson 62 CHRISTIAN SYMBOLS— II Plants as Symbols. The olive-branch is a symbol of peace. In ancient times, when messengers approached an enemy, they bore this emblem as a sign that they brought a message of peace. The olive- branch is often shown in the hand of the Archangel Gabriel, the messenger who an- nounced the coming of the Prince of Peace. The palm signifies victory, and is the special badge of martyrs. Olive-Branch St. John, in his vision, describes the vast and Palm. army of martyrs before the throne of God: ' ' I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, . . . clothed with white robes, and palms in their hands" (Ap. 7, 9). The lily, on account of its spotless whiteness, means chastity. CHRISTIAN SYMBOLS 235 We find it in pictures of the Annunciation, to indicate the purity of Mary; of St. Joseph, whose staff, according to an ancient legend, bloomed into lilies; and of other saints notable for their purity — for example, St. Anthony of Padua and St. Aloysius. The rose has always been considered an emblem of beauty and love. These flowers are shown encircling the loving Heart of Mary, the "Mystical Rose," and a wreath for certain female saints. Lily and Rose. Emblematic Monograms and liCtters. A monogram consists of two or more letters intertwined so as to form one character. Such devices are often used as ornaments in Chris- tian art. The letters A. M. signify Ave Maria (Hail, Mary). The letters A. M. D. G. are the initials of Ad Major em Dei Gloriam^ (To God's Greater Glory) — a favorite motto of the Jesuit Order. The letters I. H. S. are -usually explained as being the initials of lesus, Hominum Salvator^ (Jesus, of Men the Saviour) ; but they are more probably an abbreviation made by using the first three letters of the Greek form of the Name of our Redeemer, which, in Roman letters, is lESOUS 2— the capital long E in Greek being shaped like our letter H. The letters Alpha and Omega* are the first and last 1 Ad Majorem Dei Gloriam. Ad Mah-yo'-rem Day'-ee Gloh'-ree-am. s lesus, Hominum Salvator. Yay'-zuss, Hom'-in-um Sal-vah'-tor. 8 lesous. Yay'-zoosa. ♦ Alpha and Omega. Al'-fah and Oh'-meg-ah. 236 THE VISIBLE CHURCH letters of the Greek alphabet, and hence symbolize God, the Beginning and End of all things. The monogram resembling the letters X and P crossed is called the chrisma} These letters, in Greek, are named Chi and Rho,^ and are equivalent to CH and R, and are Alpha (STOmega. therefore an abbreviation of the word Christ. Chrisma, or Chi-Rho. Symbols of the Saints. The pictures and images of saints are often ornamented with emblems denoting their virtues or some event in their lives. The halo or nimbus around a saint's head symbolizes the light of grace or sanctity. The Blessed Virgin is frequently shown standing upon a glohe, indicating that she is the Queen of all who dwell on this earth ; or on a crescent moon, as described by St. John in his vision: — "the moon under her feet, and on .n. from the walls to carry pilasters, \\ etc., are known as corbels. The ^^^r^'^^-yr"'^^^ upper part of the nave, if pro- W^^^^^^^-W vided with windows, is the clere- story. Ribs separating the parts of a window are mullions. A three- leaved or four-leaved panel in a window is a trefoil or quatrefoU. =l-t-Bases-»r^ 4 Bay ► Parts of an Arch. Trefoil. Quatrefoil. A large circular window resembling a wheel is called a rose-window. If the rear end of the sanc- tuary is of semicircular or polygonal form, it is called the apse (Greek, apsis,^ a wheel). Over the altar, especially in churches of Roman architec- ture, there may be a haldac- chino^ or cihorium,^ a canopy Baldacchino. supported on columns. A reredos is the carven screen ox ornamental work behind an altar. The platform before the altar-table (where the priest stands at Mass) is the predella. Around the sanctuary there may be stalls or seats for the clergy. An elevated platform, fixed or movable, for the preacher, is a pulpit. A reading-desk is often called a lectern. A movable kneeling-bench Pilaster '" — '^ — "* -— ^ IS and Corbel, called a prie-dieu* (French, 1 Apsis. Ap'-siss. 2 Baldacchino. Bahl-dak-kee'-no. 8 Ciborium. See-bo'-ree-um. * Prie-Dieu. Pree'-Dyuh. Prie-Dieu. 248 THE VISIBLE CHURCH "pray to God"). If the church has been consecrated, theiw will be twelve crosses, bearing candles, on its walls. Thw room in which the vestments, etc., are kept is the sacristy or vestry. This has a basin for receiv- ing ablutions (the water in which the sacred linens, etc., have been washed), and this is called a sacrarium ^ or piscina^ (Latin, fish-pool). It carries the ablutions directly to the bare earth. The ablutions may also be thrown on a fire. An underground vaulted room, such as is sometimes used for burials, is a crypt. An enclosed square outside the Consecration Cross, church, with a colonnaded shelter-roof around it, is a cloister (Latin, clau- strum,^ a closed space). QUESTIONS. 1. What are the parts of a steeple? 2. What are the openings in a battlement called? 3. Th* blocks of a battlement ? 4. Small pointed spires, and their topmost ornaments? 5. What are gargoyles? 6. What is an outside shelter at the church door called? 7. Describe a buttress and a flying buttress. 8. What is the main portion of a church called, and whence is the name derived? 9. What are the side por> tions called ? 10, If a church is cross-shaped, what are the arms called? 11. What names are given to the portion containing the main altar, and whence are these names derived? 12. What is a rood-screen? 13. What is a narthex ? 14. What is a lantern ? 15. What is the difference between a column and a pillar? 16. What is a pilaster? 17. Describe a Roman and a Gothic arch. 18. What are 1 Sacrarium. Sac-rah'-ree-um. 2 Piscina. Pis-see'-nah. 3 Claustrum. Clow'-etrum. CHURCH BUILDINGS 249 the lowest stones in an arch called? 19. What is the cen- tral stone of an arch called ? 20. The under-surf ace ? 21. The wall-space above the sides of an arch? 22. Into what parts is the nave divided ? 23. What are hanging ornaments called? 24. Deep panels in the ceiling? 25. What is groining? 26. What are corbels ? 27. What is a clerestory ? 28. What are window-ribs called ? 29. Three-leaved and four-leaved window-panels ? 30. What is a rose-window ? 31. What is an apse, and whence is the name derived? 32. What names are given to a canopy over an altar ? 33. What is a reredos ? 34. What name is given to the platform of an altar ? 35. What are stalls ? 36. What is a prie-dieu, and what does the name mean? 37. What is the preacher's platform called? 38. What name is given to a reading- desk? 39. What ornaments show that a church has been consecrated? 40. What names are given to a room for vestments? 41. To a basin for ablutions? 42. What is a crypt? 43. What is a cloister, and what does the name mean? PART X MISCELLANEOUS Lesson 66 RELIGIOUS SOCIETIES Religions Societies for the Catholic laity are divided into three classes : 1. Confraternities, which are religious associa- tions canonically erected by the proper Church au- thorities, for works of piety or charity; and when such a society has the right to unite to itself other similar societies and to give them a share in its benefits, it is called an archconfraternity. The well-known Holy Name Society is an example of a confraternity ; and the Society of the Holy Family, of an archconfraternity. 2. Pious associations, which have the same ob- jects as the confraternities, but which are not canon- ically erected; these are known as pious unions, leagues, sodalities, etc. Examples of these are the Society of St. Vincent de Paul, the Society for the Propagation of the Faith, and the Apostleship of Prayer (the League of the Sacred Heart). 3. Societies which are not distinctively religious in aim, even though all the members are Catholics; such as the Knights of Columbus. 250 RELIGIOUS SOCIETIES 251 Some Well-Known Societies. The follow- ing is a brief account and history of some widely- spread societies: The Holy Name Society (the Confraternity of the Most Holy Name of God and Jesus) is the greatest organization for Catholic laymen. It is intended to promote reverence for the Holy Name of God, and to urge the avoiding of sinful speech. It was established by the Dominican Fathers after the Council of Lyons (1274) by order of Gregory X. The first public procession in honor of the Holy Name took place at Lisbon in 1433. The confraternity was approved and in- dulgenced by Pius IV in 1564, and has since been enriched with indulgences by many Pontiffs. The League of the Sacred Heart, also called the Apostle- ship of Prayer, is the most widespread of Catholic societies. It promotes the practice of prayer and the increasing of love for the loving Heart of Jesus. It has been largely instrumental in bringing about frequent Communions among Catholics throughout the world. The devotions of this society are held principally on the first Friday of each month, and the members gain indulgences by receiving Holy Communion on that day. It was founded at Vals,^ in France, in 1844, and was put into its present form by Rev. Henri Ramiere,^ a Jesuit, in 1861. It was approved by Pius IX in 1879, and by Leo XIII in 1896. It is under the special care of the Society of Jesus, and its work is largely carried on through the "Messenger of the Sacred Heart," which is published in different parts of the world, and through the "Leaflets," which instruct the members concerning the practices of piety expected of them. The branches in each parish are called "centres," and there are more than 65,000 of them in the world, of which 6,700 are in the United States. The Sodality of the Children of Mary was originally a 1 Vals. Val. 2 Henri Ramifere. Hon'-ree Ram'-e-air, 252 THE VISIBLE CHURCH young men's society, founded by Jesuit professors for students, in Rome, about 1550, and was known as the ' ' Prima Primaria " ^ (the First Primary ) . It was approved by Gregory XIII in 1584. In 1830, at Paris, a nun named Catherine Laboure^ established it as a girls' sodality, with the miraculous medal (Lesson 44) as its badge. It exists in nearly every country of the world. The Rosary Society and the Scapular Society are often united into one sodality in our parishes, but are really distinct organizations. The Scapular Society, or the Con- fraternity of Our Lady of Mount Carmel, is the older, dating back to at least the thirteenth century (Lesson 39). The Confraternity of the Holy Rosary was probably founded by a Father Sprenger, at Cologne, in Germany, in 1474, and has been widely extended by the Dominican Fathers. All the indulgences granted to it in the past were renewed by Leo XIII in 1898. There are also other rosary societies, such as the Per- petual Rosary, founded in the seventeenth century, and the Living Rosary, established in 1826. There are several Purgatorian Societies, established to aid the suffering souls in purgatory. Priests who are mem- bers of some of these are entitled to the privileged altar — which means that a plenary indulgence is granted to the soul for which they offer a Mass. The Society of the Holy Family, an archconfraternity, was founded at Liege,^ in Belgium, in 1844, by Henri- Hubert Belletable,* an army officer. It is now under the direction of the Redemptorist Fathers. It was approved and indulgenced by Pius IX in 1847, and has now through- out the world about 5,000,000 members. The Society of St. Vincent de Paul, for the relief of the poor, was established at Paris in 1833 by Antoine-Fr^derio 1 Prima Primaria. Pree'-mah Pree-mah'-ree-ah. 2 Laboure. Lab'-oo-ray. 3 Liege. Lee-aizh'. 4 Henri-Hubert Belletable. Hon'-ree Hu'-bare Bell-tahbl'. EELIGIOUS SOCIETIES 253 Ozanam,^ a layman, and was introduced into America in 1846. It has now more than 200,000 members throughout the world. The Knights of Columhus was founded at New Haven, Connecticut, in 1882, and is the largest fraternal and beneficent society of Catholic men in our country. The objects of this organization are to develop practical Cath- olicity among its members, to promote Catholic education, and to aid the families of deceased members. QUESTIONS. 1. Name the three classes of Catholic societies for lay people. 2. What is a confraternity? 3. What is an archconf raternity ? 4. Give an example of a confraternity and of an archconfraternity. 5. What are pious associations ? Give examples. 6. Give an example of a Catholic society which is not distinctively religious. 7. What is the full title of the Holy Name Society? 8. What is its aim? 9. When and by whom was it estab- lished? 10. When and where was the first Holy Name procession? 11. What Pope approved this society, and in what year? 12. What is the other name of the League of the Sacred Heart? 13. What is its aim? 14. What good effect has it had among Catholics? 15. On what day are its principal devotions held? 16. Where and when was it founded? 17. Who put it into its present form, and when ? 18. What religious order manages it ? 19. What publications does it issue ? 20. What are the parish branches called ? 21. What is their number throughout the world, and in the United States ? 22. What can you say of the origin of the Children of Mary? 23. Who approved this society, and when? 24. Who made it a girls' sodality; where and when? 25. De- scribe its badge. 26. What is the full title of the Scapular Society? 27. How old is it? 28. What is the full title of the Rosary 1 Antoine-Frdd^ric Ozanam. Ant'-wan-Fray'-day-reek Oz'-an-am. 254 THE VISIBLE CHUECH Society? 29. By whom, when and where was it founded? 30. Who renewed its indulgences, and when? 31. What can you say of two other rosary societies? 32. What is the object of purgatorian societies? 33. What do you mean by a privileged altar? 34. By whom,, when and where was the Society of the Holy Family founded? 35. What religious order now manages it? 36. Who ap- proved it, and when? 37. What is its membership? 38. What is the object of the Society of St. Vincent de Paul? 39. Where, when and by whom was it founded? 40. When was it established in America? 41. What is its membership ? 42. When and where was the Knights of Columbus founded? 43. What are the objects of this society? Lesson 67 FASTING AND ABSTINENCE Fasting and Abstinence are penances pre- scribed by the Church in regard to the use of food. By fasting is meant depriving one's self of food, and, in some cases, of drink. By abstinence we mean not using meat on certain days. Fasting, as a religious practice, is of two kinds : 1. The penitential fast, consisting in the taking of only one full meal during a day. It is observed during Lent and at various other times. 2. The fast before Holy Communion, which con- sists in not using food or drink from midnight until after Communion. (See Lesson 28.) The penitential fast is of very ancient origin. It was prescribed by the law of Moses, and was observed by the Jews on the Day of Atonement. At a very early date the FASTING AND ABSTINENCE 255 Church made laws concerning fasting. Up to the eighth century these laws were very severe. During Lent and at certain other times an absolute fast was kept until sun- set, and the meal taken then consisted only of bread and vegetables. Eating at noon was not permitted until the tenth century. A little later, the collation, or evening repast, was allowed. It takes its name from the "collations," that is, instruc- tions or spiritual readings which were held in the evening in monasteries after the long offices were finished. At these the monks were allowed to partake of a slight supper, and after a time the nam.e of collation was given to the meal instead of to the reading. The taking of a collation by the faithful on fasting-days began about the year 1400. The present rule is that about eight ounces of food may be taken at the collation ; and, in addition to this, a small piece of bread with tea or other warm drink is allowed in the morning. If desired, the collation may be taken at mid-day and the principal meal in the afternoon or evening. Abstinence. Besides the days on which the obligation of fasting is imposed, the Church has always observed days of abstinence. Friday has been so kept from the days of the Apostles, that thereby Christians may commemorate the sufferings of our Blessed Lord and offer some expiation for their sins. In early times Friday was a day of fasting as well as of abstinence, and on Wednesdays and Saturdays the use of meat was forbidden; but abstinence on Wednesday has disappeared almost entirely, and permission has been granted in many countries to use meat on Saturdays. The Liaivs of fasting and abstinence at the pres- ent time are as follows : 1. All Fridays, outside of Lent and Ember Days, are days of abstinence only. 256 THE VISIBLE CHURCH 2. Ash Wednesday, the Fridays and Saturdays of Lent, the Ember Days, and the vigils of four festivals (ChristmaSj Pentecost, the Assumption and All Saints' Day) are days of fasting and absti- nence. It is permitted at present to observe this fasting and abstinence on the Wednesdays of Lent, if we prefer, instead of the Saturdays. 3. The other week-days of Lent are days of fast- ing, but not of abstinence. There is neither abstinence nor fasting on any Sunday or holyday of obligation; and if any of the above-mentioned vigils falls on a Sunday or holyday, the fast or abstinence is not now kept on the preceding day. On Holy Saturday the fast and abstinence end at noon, in joyful anticipation of Easter. Fish and meat may now be used at the same meal on Lenten days when meat is allowed. The Ember Days, sometimes called the Quar- ter Tenses (Latin, quatuor tempora,^ the four times), occur at intervals of three months. They are the Wednesday, Friday and Saturday which follow December 13, the first Sunday of Lent, Pen- tecost and September 14. The name, Ember Days, has nothing to do with embers or ashes. It may be from the Anglo-Saxon ynihren, a circle or revolution ; or, more probably, it may be a corruption of quatuor tempora; for in Dutch the name is quatertemper; in German, quatemher, and in Danish, kvatemher — whence the transition to ember is easy. QUESTIONS. 1. Define fasting. 2. Define abstinence. 3. Name the two kinds of religious fasting. 4. What is the penitential fast? 5. What is the fast before Holy Com- ^ quatuor tempora. quot'-oo-or tem'-po-rah. INVOCATION OF SAINTS 257 munion? 6. Give the history of the penitential fast, 7. What is the origin of the word collation f 8. "When did the taking of a collation by the faithful begin? 9. What is the present rule for the collation, and what food is allowed in the morning? 10. What transposing of meals is per- mitted ? 11. How long has the Church observed Friday as a day of abstinence, and why does she do so? 12. What can you say of Wednesdays and Saturdays? 13. What days are days of abstinence only? 14. What days are days of fasting and abstinence? 15. What days are days of fasting only? 16. What exception is made for Sundays and holy days of obligation? 17. When do the Lenten fast and abstinence end? 18. What is the present rule concerning fish and meat at the same meal ? 19. What are the Ember Days, and what other name is given to them? 20. Give two probable derivations of the name. Lesson 68 THE INVOCATION AND CANONIZATION OF SAINTS The Invocation of Saints. Catholics adore God; they venerate saints. The worship which we pay to God is called in Latin, latria,^ — adoration; the homage which we render to the saints is called dulia^ — ^veneration; and to the Blessed Virgin, the Queen of Saints, we offer a higher form, hyper- dulia ^ — higher veneration. Belief in the intercessory power of the saints is as old as the Church. It is alluded to in the "Acts of the Mar- 1 latria. lali'-tree-ah. 2 dulia. doo'-lee-ah. 3 hyperdulia. hy-per-doo'-lee-ah. 258 THE VISIBLE CHURCH tyrs," in the second and third centuries, and was taught by many of the earlier Fathers of the Church. "We Catholics honor the saints in many ways : 1. Festivals are assigned to them. Almost every day of the year is a saint's day, on which a special Mass is celebrated and a special Office is recited in honor of the saint whose feast-day it is ; and on many other days certain saints are "commemorated" — given minor mention in the Mass and Office. Also in the Martyrology, or list of mar- tyrs and other saints, read in religious houses daily, many thousands of saints are enumerated. In the Canon of every Mass certain saints are mentioned daily. One day in the year, November 1, is the Feast of All Saints. 2. Prayers, often indulgenced, in honor of the Blessed Virgin and of the other saints, are used by the Church in her services and in the private devotions of the faithful — such as the rosary, the litanies, of the Saints and of the Blessed Virgin, the Hail Mary, and many others. 3. Churches are dedicated to God under the patronage and title of one or more saints. 4. Altars are consecrated in memory of saints, and within the altar-stone are deposited their relics. (Lesson 29.) 5. Images are placed in our churches and homes, to be venerated as representations and memorials of the saints. 6. Relics of the saints are venerated (Lesson 69). 7. The name of a saint is commonly used among Cath- olics as a baptismal name, so that he who bears it may have that saint as his special patron and model. The Canonization of a Saint has two parts, Beatification, and Canonization properly so called. Beatification is a permission to honor a holy person locally. Canonization is a precept of the Sovereign Pontiff commanding that public veneration be given to a holy person by the wJiole Church. By beatifica- tion the servant of God receives the title of "Ven- INVOCATION OF SAINTS 259 erable" and later that of ** Blessed." By canon- ization he acquires the title of '* Saint." According to the opinion of theologians, the Pope is infallible in canonizing a saint, but not in issuing a decree of beatification. In early centuries bishops exercised, in -their own dio- ceses, the privilege of declaring that certain persons were deserving of rehgious honor; but this practice was gradu- ally abolished, and in 1634 Pope Urban VIII reserved to the Holy See all legislation concerning the veneration of saints. Canonization is usually a long procedure, lasting for years, and even for centuries. In the case of a martyr it may be completed more quickly, for it is necessary only to prove clearly the fact of martyrdom for the faith. A non-martyr may be a confessor, that is, one who has confessed and manifested his faith by the holiness of his life ; or, in the case of a woman, a virgin or a non-virgin, according as her life has been spent in the state of celibacy or not. Long and thorough investigations are made, both at the scene of the person's life and in Rome, under the super- vision of the Congregation of Sacred Rites (Lesson 2). Two important miracles wrought through the intercession of the servant of God are required for beatification, and two more for canonization; he must be proven to have pos- sessed virtues "in a heroic degree"; and each part of the process needs, finally, the approval and signature of the Sovereign Pontiff. QUESTIONS. I. How does the honor we pay to God differ from that which is given to the saints? 2. What is the Latin word for the worship of God ? 3. For the homage given to the saints? 4. For that given to the Blessed Virgin? 5. How old is the belief in the power of the saints ? 6. How does the Church honor a saint on his festival? 260 THE VISIBLE CHURCH 7. What do we mean by "commemorated"? 8. What is the Martyrology ? 9. How are certain saints honored daily in the Mass? 10. When does the Church honor all the saints ? 11. Mention some prayers addressed to saints. 12. How do we honor the saints by our churches and altars ? 13. By images and relics ? 14. Why do we usually receive a saint 's name in Baptism? 15. Name the parts of the canonization of a saint. 16. What is beatification? 17. What is canonization? 18. What titles are received by beatification? 19. What title is received by canonization ? 20. What can you say of the Pope's infallibility in this matter? 21. Tell something of the history of canonization. 22. How long is the process? 23. Which are the kinds of non-martyr saints? 24. What proofs of sanctity are necessary for canonization ? 25. Who approves each part of the process? Lesson 69 IMAGES, RELICS, PILGRIMAGES, INDUL- GENCES, JUBILEES Images, which are sacramentals, are venerated because they are portraits of Christ or of His holiest servants. In early centuries there was great opposition to the use of images in Catholic worship. A sect called the Icono- clasts, or Image-Breakers, declared that such use was idol- atrous. The Catholic doctrine concerning the veneration of images was defined by the Second Council of Nice^ in 787, and later by the Council of Trent. Relics are bodies or parts of bodies of saints, or objects directly connected with them or with our Lord. 1 Nice. Neece. PILGRIMAGES 261 They may be, in the case of saints, whole bodies or parts thereof — even minute fragments of bones ; or clothing, vest- ments, cloth soaked in a martyr's blood, etc. In the case of relics of our Lord, they may be objects which are reputed to have been connected with His life or sufferings, such as the manger of Bethlehem, the nails, fragments of the True Cross, etc. The Church teaches that relics may be honored, firstly, because they are remains and memorials of Christ or of His saints ; and secondly, because the body of a saint was sancti- fied by the saintly soul to which it was formerly united, and it will rise again at the General Judgment, to be re- united to that soul and glorified with it. The honoring of relics is as old as the Church. In the days of persecution the bodies of the martyrs, their blood or their ashes, were pre- served as precious relics. In succeeding cen- turies the number of venerated relics increased. Many of the great churches of Europe have large collections of them — notably at Rome, Cologne, Aix-la-Chapelle,^ Naples, Antwerp and Padua. Reliquary. In our churches, relics are often exposed for veneration in a reliquary, resembling an ostensorium (Les- son 30). They are also enclosed in altar-stones (Lesson 29). Pilgrimages are journeys made to shrines or holy places, in order to practise penance and to perform certain devotions. Such a journey is often the fulfillment of a vow. Pilgrimages were common among both pagans and Jews. For the latter, Jerusalem was the Holy City, and heads of families were required to visit it for the celebration of certain festivals. Among modern pagans, the Hindoos have many shrines of pilgrimage, and Mecca is the centre of such devotions among the Mohammedans. 1 Aix-la-Chapelle. Akes-lah-Shap-el'. 262 THE VISIBLE CHURCH Among Christians, pilgrimages have been made, espe- cially to the Holy Land, from very early times. In the Middle Ages there were many shrines — scenes of appari- tions, churches possessing relics of apostles and martyrs, etc. In those days a journey to a certain shrine was often imposed as a penance, and its performance was necessary to secure forgiveness; but at the present time the Ohurch does not require us to make pilgrimages, thougb she recom mends them and grants indulgences for them. Shrines of tlie Present Day. Among thesa we may mention : The Holy Land — especially Bethlehem and Jerusalem. Kome — the burial-place of Sts. Peter and Paul and of countless martyrs, and the seat of Christ's Vicar on eartL In Spain, Guadalupe,^ dedicated to the Blessed Virgin, and the shrine of St. James at Compostella. In England, Canterbury, the scene of the martyrdom of St. Thomas a Becket. In Mexico, another shrine of Our Lady of Guadalupe. In France, Lourdes^ and La Salette,^ both shrines of the Blessed Virgin. In Canada, at Beaupre,* the shrine of St. Anne. An Indulgence is the remission in whole or in part of the temporal punishment due to sin after sacramental absolution. This remission is made by applying to the soul the treasure of merit possessed by the Church. This ' ' treasure of merit ' ' means the merits of Christ and of His saints. Those of our Blessed Saviour were not needed by Him, for He was sinless. Those of the saints often far exceeded their own needs. These "superabun- 1 Guadalupe. Gwah-dah-loo'-pay. 2 Lourdes. Loord. 8 La Salette. Lah Sal-et'. 4 Beauprfe. Bo-pray'. INDULGENCES 263 dant merits" are given by the Church to others who are in the state of grace but still deserve some temporal pun- ishment although their sins have been forgiven. The power of granting indulgences belongs to the Pope, but is shared to a limited extent by cardinals and bishops. The History of Indulgences. In the days of persecu- tion, those who were in prison awaiting death often sent a "letter of peace" to the Pope or bishop, offering the merit of their present and future sufferings for others, especially for those who were undergoing the severe pen- ances of those times. Later on, the Church allowed the remission of such penances to those who made pilgrimages to certain shrines or took part in the Crusades. From the fifteenth century the granting of indulgences became com- mon ; they were given at the canonizing of saints, for the reciting of certain prayers, to the users of certain pious objects, etc. From the ninth century the practice has prevailed of applying indulgences to the souls in purgatory. The Kinds of Indulgences. An indulgence may be plenary (Latin plenus, full, complete), remitting all the temporal punishment — or partial, remitting only a part of it. It may be temporary (granted for a certain period), or perpetual. It may be personal (given to a certain class of persons, such as a society) and local (to be gained only in a designated place). A real indulgence (Latin, res, a thing) is one attached to some object and to be gained only by its owner. An indulgence "of forty days," "of one year," etc., signifies that the person who gains it receives (for himself or for a soul in purgatory) remission of temporal punish- ment equal to that which would have been obtained by per- forming the severe canonical penances of ancient times. It does not mean that our punishment in purgatory is reduced by forty days or one year. 264 THE VISIBLE CHURCH A Jubilee is a year of special indulgences granted by the Sovereign Pontiff. The ordinary jubilee occurs at Rome every twenty-fifth year, and is extended to the rest of the world the following year. An extraordinary jubilee may be granted at any time at the will of the Pope, either for the whole world or for particular localities, and either for a whole year or for a shorter period. In the Jewish law, every fiftieth year was a "year of jubilee," wherein debts were to be forgiven, slaves to be freed, etc. The name jubilee is taken from a Hebrew word meaning a horn, or trumpet, because the Jewish jubilee was announced by the blowing of that instrument. The first Christian jubilee was proclaimed in the year 1300, by Pope Boniface VIII, with the intention of having it occur once in a century. Other Pontiffs reduced the interval, until Paul II, in 1470, prescribed that the jubilee should come every twenty-fifth year. A 'plenary indulgence is given to all who perform the prescribed works, which are usually fasting, almsgiving, the visiting of certain churches, confession. Holy Communion, and prayer for the intention of the Holy Father. During jubilees, confessors have the power of absolving from many sins and censures ordinarily reserved to the bishops or to the Pope. QUESTIONS. 1. Why do Catholics honor images? 2. What sect opposed their use? 3. What Councils defined the Catholic doctrine? 4. What are relics? 5. Mention some things that are considered as relics. 6. Why may we honor them? 7. What can you say of the early veneration of relics? 8. Name some European collections. 9. Describe a reliquary. 10. What are pilgrimages? 11. What can you say of them among the Jews and pagans ? 12. What of Christian pilgrimages? 13. Name two centers of pilgrimage in the EITES USED IN CATHOLIC WORSHIP 265 Holy Land. 14. "Why do pilgrims go to Rome ? 15. Name shrines in Spain, England, Mexico, France and Canada. 16. What is an indulgence? 17. What is the "treasure of merit"? 18. Give the history of indulgences. 19. Who may grant them ? 20. Name and define the kinds of indul- gences. 21. What is meant by an indulgence "of forty days" or "of one year"? 22. What is a jubilee? 23. How often does the ordinary jubilee occur? 24. What is to be said of extraordinary jubilees? 25. What was the Jewish jubilee? 26. Whence is the name derived ? 27. When and by what Pope was the first Christian jubilee proclaimed? 28. What Pope pre- scribed every twenty-fifth year, and when? 29. What in- dulgence is gained, and under what conditions ? 30. What power is given to confessors ? Lesson 70 RITES USED IN CATHOLIC WORSHIP Rites are ceremonies, prayers and functions of a religious body ; the manner of performing all serv- ices for the worship of God and the sanctification of men. The liturgy is, strictly speaking, the rite of the Mass. In various parts of the world the Mass, the admin- istration of the sacraments and the Church's other services differ in the details of ceremonies according to the rite used; different languages are also used. Many of the rites employed in the Eastern Churches are fully as ancient as that which is used in our Roman Church. There are also, particularly in the East, schismatic sects which fell away from Catholic unity centuries ago, but which have preserved much of her doctrine and have kept their ancient rites. 266 THE VISIBLE CHURCH The Lianguages of the Church's Ritual. There are at the present time nine languages in use in Catholic worship. They are as follows ; 1. Latin, used in our Roman Rite, and in those known as the Milanese and the Mozarabic. 2. Greek, used largely, though not exclusively, in the Byzantine Rite, and by a part of the followers of the Melchite^ Rite. 3. Syriac, in the Syrian, Maronite, Chaldean and Mala- bar Rites. 4. Armenian, in the churches of that rite. 5. Coptic, in parts of northeastern Africa. 6. Arabic, used by a part of the Melchites. 7. Slavonic, used in the Byzantine Rite of the Slav races, and in the Roman Rite as practised in Dalmatia. 8. Georgian, used by the inhabitants of the Asiatic prov- mce of Georgia, who follow the Byzantine Rite. 9. Roumanian, in the Byzantine Rite in the Roumanian province of Wallachia. In all these cases the language used in the Church 's serv- ices is not the modern spoken tongue, but an ancient form no longer in daily use. Rites Using Ijatin. The Roman Rite, used commonly in our churches and throughout the greater part of the world, is largely a modification of the Galilean Rite, which prevailed at one time in nearly all of northwestern Europe. In the Middle Ages there were many varying rites in use in the Latin Church, both in dioceses and in religious orders. In 1570, when Pope St. Pius V ordered the pub- lication of the Roman Missal, he decreed that all rites that could not be traced back more than two hundred years should be abolished. Of those that have remained in use, we may mention the following : 1. The Milanese Bite (often called the Ambrosian, from 1 Melchite. Mel'-kite. RITES USED IN CATHOLIC WORSHIP 267 St. Ambrose of Milan), which is in use in parts of northern Italy. 2. The Mozarahic Rite, which prevails in parts of Spain. 3. The Benedictine Rite, differing from the Roman only in regard to the Divine Office. 4. The Carmelite Rite (also called the "Rule of the Holy Sepulchre"), dating from the twelfth century, and differing from the Roman in the Mass, the administration of Extreme Unction, the Office and the calendar of saints. 5. The Cistercian Rite, resembling that of St. Benedict as regards the Office, and differing from the Roman Rite in the administration of Penance and Extreme Unction. 6. The Dominican Rite, unlike the Roman in the Mass and Office. The Franciscans and several other orders also have rituals differing more or less from the Roman Rite. The Byzantine Rite is in use in Greece, Rus- sia, parts of southern Italy and Sicily, and various provinces of the East. The language of worship varies in different regions. Greek is used for the most part, but, as stated above, Slavonic, Georgian and Roumanian are employed in certain places. In the Uniat Greek Church (that which is united to Rome) three liturgies are used, according to the feast or the season — that known as the Rite of St. John Chrysostom on most of the days of the year ; that of St. Basil on certain Lenten days; and the "Liturgy of the Pre-Sanctified " at times during Lent when Mass is not said. The Byzantine Rite, as modified for use in Russia, is known as the Ruthenian Rite. Other Asiatic Liturgies. The Syrian, Zlar^ onite, Chaldean and Malabar Rites use the ancient Syriac tongue, and their liturgies differ consider- ably one from another. 268 THE VISIBLE CHURCH The Syrian Uniats use the "Liturgy of St. James," as do the Maronites, who dwell in the vicinity of Mt. Lebanon, and the followers of the Malabar Rite, in India. African Rites. A small number of Catholics in Egypt and along the upper Nile follow the Coptic Rite, using the ancient Coptic language, which is said to have been the tongue of the Pharaohs ; and it is the language of worship also for those who ob- serve the Abyssinian Rite, sometimes called the Ethiopian, further south in the continent of Africa. QUESTIONS. 1. What do we mean by rites? 2. How ancient are the Eastern rites? 3. "What are schismatic sects ? 4. Name the language used at present in Catholic wor- ship. 5. In what rites is Latin used? 6. Greek? 7. Syr- iac? 8. Armenian? 9. Where is Coptic used? 10. Who use Arabic ? 11. In what rites is Slavonic used ? 12. Who use Georgian, and in what rite? 13. Where is Roumanian used, and in what rite? 14. Are these languages modern in their form ? 15. What can you say of the Roman Rite ? 16. By whom and when was a decree issued abolishing various rites? 17. Name some existing rites using Latin. 18. What can you say of the Milanese Rite ? 19. Where is the Mozarabic Rite used? 20. How does the Benedictine differ from the Roman ? 21. What can you say of the Carmelite Rite ? 22, Of the Cistercian Rite? 23. Of the Dominican Rite? 24, Where is the Byzantine Rite in vogue, and what languages are used in it? 25. What do we mean by the Uniat Greek Church, and what three liturgies are used in its worship ? 26. What is the Ruthenian Rite ? 27. What rites use ancient Syriac? 28. What is the name of the liturgy used by the Syrian Uniats, and what other rites use it also? 29, Which are the African Rites, and what language do they use ? INDEX AbBATIAL Church, 242 Abbot, 22 Ablegate, 8 Absolution, at Funerals, 207 Absolution, Form of, 53 Abstinence, 255 Abyssinian Rite, 268 Acolyte, at Mass, 91 Acolyte, Order of, 62 Acts, the, 211 "Adeste, Fideles," 229 "Ad Limina" Visit, 16 Adoration of the Cross, 123, "Adoro Te Devote," 227 Advent, 174 Affinity, Impediment of, 80 African Rites, 268 Agnus Dei, 166 "Agnus Dei," in Mass, 107 Aisle, 246 Alb, 133 Alleluia, in Mass, 96 All Saints' Day, 183. All Souls' Day, 183 "Alma Redemptoris Mater," Alpha and Omega, 235 Altar, 111 Altar-Bread, 113 Altar-Cards, 113 Altar-Cloths, 112 Altar of Repose, 187 Altar, Privileged, 151, 252 Altar-Stone, 111 Ambo, 98 Ambrosian Rite, 266 Ambry, 157 A. M. D. G., 235 Amice, 132 A.M., Monogram, 235 Anchorite, 22 Anchor, Symbol, 238 Angelical Salutation, 210 Angelic Hymn, 94 187 228 269 Angelus, 163 Anniversary Mass, 91 Annunciation, Feast of, 181 Anointings at Baptism, 41, 42 Anointings in Ext. Unction, 57 Ansated Cross, 122 Antependium, 112 Apostles' Creed, 211 Apostleship of Prayer, 204, 251 Apostolic Blessing, 58 Apostolic Delegate, 8 Apostolic Delegate in U. S., 19 Apostolic Indulgence, 145 Apostolic Legate, 8 Apostolic Vicar, 8, 12 Apse, 247 Arch, 244, 247 Archbishop, 11 Archconfraternity, 250 Archdiocese, 11 Archiepiscopal Cross, 122, 123 Architecture, 243 Ascension Day, 181 Ashes, 170 Asiatic Rites, 267 Asperges, 126 Association, Pious, 250 Assumption, Feast of, 182 Attorney, Diocesan, 17 Auditor, 17 Augustinians, 23 Auxiliary Bishop, 12 Ave Maria, 210 "Ave, Maris Stella," 227 "Ave, Regina Coelorum," 228 BaLDACCHINO, 247 Balm, or Balsam, 48 Banner, Symbol, 239 Banns, 77 Baptismal Font, 41 Baptismal Vows, 41 Baptismal Water, 125 270 INDEX Baptism, Ceremonies of, 39 Basilica, 242 Bay, 246 Beads, 143 Beatification, 258 Belfry, 245 Bell, at Mass, 104 Bell, Passing, 165 Bells, Church, 162 Belt of St. Monica, etc., 169 "Benedicamus Domino," 109 Benedictine Rite, 267 Benedictines, 23 Benediction of Bl. Sacrament, 196 Betrothal, 77 Bible, 190 Biretta, 132 Bishop, 10, 11 Bishop's Ring, 15 Bishop's Secretary, 18 Bishop's Vestments, 13 Bl. Sacrament, Beads of the, 147 Bl. Sacrament, Benediction of, 196 Blessed Virgin, Litany of, 215 Blessed Virgin, Medals of, 168 Blessing, Apostolic, 58 Blessing Before Meals, 212 Blessing, in Mass, 109 Blessing, Nuptial, 73 Blessing of Holy Oils, 157 Blessing of Holy Water, 127 Blessing of New Fire, 188 Board of Examiners, 18 Books, the Church's, 193 Bread for Mass, 113 Breviary, 193 Brigittine Beads, 146 Brigittine Indulgence, 146 Broad Stole, 138 Brothers of Mary, 29 Brothers of the Christian Schools, 27 Bugia, 161 Burse, 116, 117 Buttress, 245 Byzantine Architecture, 244 Byzantine Rite, 267 Calendar, Gregorian, 175 Calendar, Julian, 176 Calendar, the Church's, 174 Candle, at Baptism, 42 Candlemas Day, 159, 181 Candle, Paschal, 161, 188 Candles, 112, 159 Candlestick, Symbol, 239 Candle, Triple, 188 Candle, Votive, 161 Canon, 91 Canoness, 31 Canonical Hours, 194 Canonization, 258 Canon of the Mass, 102 Canons, Chapter of, 18, 91 Canticle, 226 Capitular Mass, 91 Cappa Magna, 14 Capuchin Friars Minor, 24 Cardinal, 6 Cardinal's Hat, 7 Cardinals in U. S., 19 Carmelite Rite, 267 Cassock, 132 Cassock, Bishop's, 15 Catafalque, 207 Catechumen, 156 Catechumens, Oil of, 155 Cathedral, 242 Catholics in U. S., 20 Celibacy, 63 Celtic Cross, 122 Censer, 171 Censor of Books, 18 Chaldean Rite, 267 Chalice, 115 Chalice, Symbol, 239 Chalice-Veil, 116 Chancel, 246 Chancellor, 17 Chant, Gregorian, 222 Chapel, 242 Chaplain, 19 Chaplet, Little, of Imm. Cone, 147 Chapter of Canons, 18, 91 Chasuble, 134 Children of Mary, 251 Chi-Rho, 236 Chrisma, Monogram, 236 Chrism, Holy, 48, 156 Christian Brothers, 27 INDEX 271 Christmas Day, 179 Church, 242 Church Bells, 162 Churches in U. S., 19 Churching, 219 Church Music, 221 Ciborium ( Canopy ) , 247 Ciborium (Vessel), 116 Cincture, 133 Circumcision, Feast of, 179 Cistercian Rite, 267 Cistercians, 24 Clandestinity, 82 Clementine Instruction, 200. Clerestory, 247 Clergy, 1 Cloister, 248 Cloistered Communities, 31 Coadjutor Bishop, 12 Collateral Line, 79 Collation, 255 Collect, in Mass, 95 Collection, Offertory, 100 College of Cardinals, 6 College, Sacred, 6 Collegiate Church, 243 Colors, Liturgical, 130 Column, 246 Commemoration of the Dead, 105 Commem. of the Living, 102 Committee of Vigilance, 18 Communion, 108 Communion of Saints, 205 Communion Paten, 117 Communities, Eeligious, 22 Compline, 195 Conclave, 3 Concursus, 19 Confession, 51 Confessional, 51 Confirmation, 47 Confiteor, 211 Confraternity, 250 Congregation of Sacred Rites, 7 Congreg. of the Council, 7 Congreg. of the Holy Cross, 29 Congreg. of the Holy Office, 7 Congreg. of the Inquisition, 7 Congreg. of the Mission, 27 Congreg. of the Passion, 26 Cong, for Propag. of Faith, 7 Congregations, Roman, 7 Consanguinity, 79 Consecration Crosses, 248 Consecration, in Mass, 103 Consistory, Sacred, 7 Consultors, Diocesan, 18 Conventual Mass, 91 Cope, 136 Coptic Rite, 268 Corbel, 247 Cords, Blessed, 169 Corinthian Capital, 243 Coronation of Pope, 3 Corporal, 116 Corporation, Parish, 19 Corpus Christi, Feast, 182 Council, Congreg. of the, 7 Councils of the Church, 8 Credence Table, 112 Creed, in Mass, 98 Creed, Nicene, 98 Creed, the Apostles', 211 Crib, Christmas, 179 Crime, Impediment of, 80 Crosier, 15 Crosier Indulgence, 146 Cross, 121 Cross, Adoration of the, 123, 187 Crosses, Consecration, 248 Crosses, Varieties of, 122 Cross, Pectoral, 15 Cross, Sign of the, 119 Cross, Symbol, 231 Cross, the True, 121 Crown of Our Saviour (Beads), 146 Crown of Thorns, Symbol, 236 Crown, Symbol, 238 Crucifix, 123 Crucifix, Altar, 112 Cruets, 113 Crux Ansata, 122 Crypt, 248 Curate, 19 Curfew, 164 Curia, Roman, 7 Daily Prayers, Our, 209 Dalmatic, 138 Daughters of Charity, 36 Deacon, 65 Deaconess, 31 272 INDEX Dead, Services for, 205 Deans, Rural, 18 Decade, 144 Defender of the Tie, 18 Denfensor Vinculi, 18 Delegate, Apostolic, 8 "Dies Irte," 97, 228 Difference of Worship, 81 Diocesan Attorney, 17 Diocesan Bishop, 12 Diocesan Consultors, 18 Diocesan Synod, 9 Diocesan Tribunal, 17 Diocese, 10 Direct Line, 79 Diriment Impediment, 78 Dismissal, in Mass, 109 "Disparitas Cultus," 81 Dispensation, 76 Divine Office, 194 Divine Providence, Sisters of, 36 Domestic Prelate, 17 Dominican Indulgence, 145 Dominican Rite, 267 Dominicans, 24 Doric Capital, 243 Douav Bible, 191 Dove,' Symbol, 232 Doxology, Greater, 94 Dragon, Symbol, 232 Dulia, 257 Dying, Litany of the, 214 Easter, Date of, 174 Easter Sunday, 181 Easter Water, 126 Election of a Pope, 2 Election of Bishops, 12 Elevation, in Mass, 104 Ember Days, 256 Embolism, 106, 209 Embrasure, 245 "Ephpheta," 41 Epiphany, 179 Episcopacy, 1, 10. Epistle, in Mass, 96 Error, Impediment of, 78 Ethiopian Rite, 268 Eucharist, Symbols of, 239 Evangelists, Symbols of, 237 Examiners, Board of, 18 Examiners, Synodal, Vt Excommunication, 54 Exempt Bishop, 12 Exorcism, 57, 128 Exorcism, at Baptism, 40 Exorcist, Order of, 61 Exposition, Mass of, 200 "Exsultet," 188, 228 Extreme Unction, 55 Faculties for Confession, 51 Fasting, 254 Fasting Before Communion, 108 Father-General, 22 Fear, Impediment of, 81 Feasts of the Church, 174 Festivals, 177 Finial, 245 First Friday, 204 Fisherman's Ring, 4 Fish, Sign of the, 233 Five Scapulars, the, 150 Five Wounds, Beads of the, 147 Font, Baptismal, 41 Font, Blessing of the, 188 Font, Holy Water, 127 Forty Hours' Adoration, 199 Franciscan Beads, 146 Franciscan Brothers, 24 Franciscans, 24 Friars Minor, 24 Fruits of the Mass, 88 Funeral Rites, 206 Gargoyle, 245 Gaudete Sunday, 131 General Council, 8 Gloria, in Mass, 94 Gloves, Bisliop's, 14 Godparents, 44 Gong, 104 Good Friday, 187 Good Shepherd, Sisters, 33 Gospel, at Mass, 97 Gospel, Last, 109 Gothic Architecture, 244 Grace After Meals, 212 Gradual, in Mass, 96 Grapes, Symbol, 239 Greater Doxology, 97 INDEX 273 Greater Patriarch, ]l Grecian Architecture, 24i Greek Cross, 122 Greek Rite, 266 Gregorian Calendar, 175 Gregorian Chant, 222 Gregorian Water, 125 Gremiale, 14 Groining, 247 Hail mary, 209 Halo, 236 Heart, Symbol, 239 Hermit, 22 Hierarchy, 1 High Mass, 91 Hindering Impediments, 76 Holy Chrism, 48, 156 Holy Cross, Cong, of the, 29 Holy Cross, Sisters of the, 37 Holydays of Obligation, 177, 178 Holy Family, Society of, 252 Holy Gliost, Fathers of the, 28 "Holy God," 229 Holy Name, Feast of the, 180 Holy Name, Litany of the, 217 Holy Name Society, 251 Holy Office, Cong, of the, 7 Holy Oils, 155 Holy Orders, 59 Holy Thursday, 187 Holy Saturday, 188 Holy See, 4 Holy Water, 125 Holy Week, 184 Humeral Veil, 136 Hymns, 227 HyperduUa, 257 I. H. S., 235 Images, 260 Immac. Conception, Feast, 183 Immac. Concep., Chaplet of, 147 Immac. Concep., Medal of, 168 Immac. Concep., Scapular, 153 Immac. Heart of Mary, Sisters Servants of the, 37 Impediments, Matrimonial, 76 Impotence, Impediment of, 81 Incense, 171 Incensing at Mass, 93, 172 Indissolubility of Marriage, 74 Indulgences, 262 Indulgences of the Rosary, 145 Infallibility, 2 "In Articulo Mortis," 57 "In Partibus Infidelium," 12 Inquisition, Cong, of the, 7 I. N. R. I., 123 Instruments of the Passion, 239 Intention of Celebrant, 87 Intentions for Masses, 88 Interdict, 54 Introit, 93 Invocation of Saints, 257 Ionic Capital, 243 Irremovable Rector, 19 "Ite, Missa Est," 1U9 Jesuits, 26 Jubilee, 264 "Judica Me," 89 Jurisdiction for Confession, 51 Jurisdiction, Hierarchy of, 1 Keys, Symbol, 240 Keystone, 246 Kiss of Peace, 107 Knights of Columbus, 253 Kyrie Eleison, in Mass, 94 L^TARE Sunday, 131, 185 Lamb, Symbol, 231 Lamentations, 186 Lamps, 161 Lamp, Sanctuary, 112 Languages, Liturgical, 266 Lantern, 246 Last Gospel, 109 Latin, at Mass, 88 Latin Cross, 122 Latria, 257 '•Lauda, Sion," 97, 228 Lauds, 194 Lavabo, in Mass, 100 Lazarists, 27 "Lead, Kindly Light," 229 League of Sacred Heart, 204, 251 Lectern, 247 Lector, Order of, 61 Legal Relationship, 76, 80 274 INDEX Legate, Apostolic, 8 Lent, 174, 184 Lenten Masses, 185 "Letter of Peace," 261 Libera, 207 Lily, Symbol, 234 Lion, Symbol, 232 Litany, 213 Little Sisters of the Poor, 32 Liturgical Books, 193 Liturgy, 265 Liturgy of St. James, 268 Living Rosary, 252 Lord's Prayer, the, 209 Loreto, Litany of, 215 Low Mass, 91 Luna, 117 Major Orders, 63 Malabar Rite, 267 Maltese Cross, 122 Maniple, 134 Manteletta, 14 Marists, 28 Maronite Rite, 267 Marriage Laws, 74 Martyrology, 258 Mass^ 86 Mass-Book, 113 Mass for Peace, 199 Mass Intentions, 88 Masses, Kinds of, 90 Mass, Fruits of the, 88 Mass, Nuptial, 72 Mass of Exposition, 199 Mass of Reposition, 199 Mass of the Pre-Sanctified, 188 Mass, Requiem, 91 Mass, Votive, 91 Matins, 194 Matrimonial Impediments, 76 Matrimony, Ceremonies of, 70 Maundy Thursday, 187 Medals, 167 Medal, Scapular, 154 Melchite Rite, 266 Merlons, 245 Metropolitan, 11 Milanese Rite, 266 Minor Conventuals, 24 Minor Orders, 60 "Miraculous Medal." 168 "Missa Cantata," 91 Missal, 113, 193 "Missa pro Pace," 199 Mission Church, 243 Mitre, 14 Mixed Religion, Imped, of, 76 Monasteries, 22 Monk, 23 Monograms, 235 Monsignor, 16 Monstrance, 117 "Month's Mind" Mass, 91 Mosaics, 244 Most Bl. Trinity, Scap. of, 153 Mother-General, 22 Mother Superior, 22 "Motu Proprio" on Music, 222 Mount Caramel, Scapular of, 150 Mozarabic Rite, 267 Mozzetta, 15 Mullion, 247 Music, Church, 221 Mysteries of tlie Rosary, 144 NaRTHEX, 246 Nave, 245 "Ne Temere" Decree, 83 New Fire, Blessing of, 188 Nicene Creed, 98 Nimbus, 236 None, 194 "Non Intres," 207 Notary, 17 Notes, Musical, 223 Notre Dame, Sisters of, 32 Nuncio, 8 Nuno, 33 Nuptial Blessing, 73 Nuptial Mass, 72 Oath at Ordination, 69 Oblate Fathers of Mary Immac, 28 Octave, 178 Offertory, 100 Offertory Collection, 100 Office, Divine, 194 Officers of a Diocese, 17 Office, Holy, Cong, of the, 7 Official, 17 Oil in Sanctuary Lamp, 112 INDEX 275 Oil of Catechumens, 155 Oil of the Sick, 65, 156 Oils, Holy. 155 Oil-Stock, 57 Olive-Branch, Symbol, 234 "Orate, Fratres," in Mass, 101 Oratory, 242 Order, Hierarchy of, 1 Order of Preachers, 24 Orders, Holy, Ceremonies of, 59 Orders, Religious, 22 Ordination, 59 Organ, 224 "0 Salutaris," 227 Ostensorium, 117 Our Father, the, 209 Pall, iie Pallium, 4, 11 Palms, 170 Palm, Symbol, 234 '•Pange, Lingua," 227 Papacy, 1 Papal Mass, 90 Parish, 19 Parish Church, 243 Parochial Mass, 91 Paschal Candle. 161, 188 Passing Bell, 165 Passionists, 26 Passion, Red Scap. of, 152 Passion Sunday, 186 Pastor, 18 Paten, 115 Paten, Communion, 117 Pater Noster, in Mass, 105 Patriarch, 11 Patriarchal Cross, 122 Pauline Privilege, 75 Paulists, 27 Pectoral Cross, 15 Pediment, 243 Pelican, Symbol, 232 Penance, Sacrament of, 51 Pendent, 246 Penitentiary, Sacred, 8 Pentecost, 181 Permanent Rector, 19 Perpetual Rosary, 252 Petei-spence, 4 Physical Impotency, Imped., 81 | Pilaster, 246 Pilgrimage, 261 Pillar, 246 Pinnacle, 245 Pious Association, 250 Pious Congregation, 22 Pious Society, 22 Piscina, 248 Placeat, in Mass, 109 Plain Chant, 222 Plenary Council, 9 Pluviale, 136 Pontiff, Sovereign, 3 Pontifical, 195 Pontifical Mass, 90 Pope, 2 Porch, 245 Porter, Order of, 61 Portico, 245 Postcommunion, 108 Power of Veto, 3 Prayers After Mass, 109 Prayers at Meals, 212 Prayers, Daily, 209 Predella, 247 Preface, 101 Prefect Apostolic, 12 Prelate, 16 Presentation, Sisters of the, 32 Previous Marriage, Imped,. 81 Prie-Dieu, 247 Priest, 18 Priesthood, 67 Primate, 11 Prime, 194 Prior, 22 Privileged Altar, 151, 252 Privileges, Scapular, 150 Processional Cross, 123 Procurator Fiscalis, 17 Profession of Faith, 41 Promoter of Justice, 17 Propaganda, 7 Propag. of Faith, Congreg., 7 Protonotary Apostolic, 16 Providence, Sisters of, 36 Province, 11 Provincial Council, 9 Psalm, 224 Public Propriety, Imped- of, 81 Pulpit, 245 276 INDEX Purification B. V. M., Feast, 181 Purificator, 116 Pyx, 117 Quarter Tenses, 256 Quatrefoil, 247 Rabbi, 132 Reader, Order of, 61 Rector, 18 Redemptorists, 24 Referee, 17 "Regina Cceli," 164, 228 Relationship, Legal, 76, 80 ^ Relationship, Spiritual, 45, 80 Relics, 260 Relics in Altars, 111 Religious Communities, 22 Religious Life for Women, 31 Religious Medals, 167 Religious of the Sac. Heart, 33 Religious Societies, 250 Reliquary, 261 Renaissance Architecture, 244 Reposition, Mass of, 199 Repository, 187 Requiem Mass, 91, 206 "Requiescant in Pace," 109 Reredos, 247 Reserved Case, 51 Ring, Bishop's, 15 Ring, Fisherman's, 4 Ring, Wedding, 71 Rites, 265 Rites, Cong, of Sacred, 7 Ritual, 195 Rochet, 14 Rogation Days, 214 Roman Architecture, 243 Roman Rite, 266 Rood-Screen, 246 Rosary, 142 Rosary, Living, 252 Rosary, Perpetual, 252 Rosary, Society, 252 Rose, "Symbol, 235 Rose-Window, 247 Rota, 8 Rubric, 193 Rural Dean, 18 Ruthenian Rite, 267 SaBBATINE Indulgence, 150 Sacramentals, 119 Sacrarium, 248 Sacred College, 6 Sacred Consistory, 7 Sacred Heart, Badge of, 204 Sacred Heart, Devotion to, 202 Sacred Heart, Feast of, 204 Sacred Heart, League of, 205, 251 Sacred Heart, Litany of, 218 Sacred Heart, Religious of, 33 Sacred Orders, 63 Sacred Penitentiary, 8 Sacred Vessels, 115 Sacristy, 248 Saints, Canonization of, 258 Saints, Invocation of, 257 Saints, Litany of the, 214 Salt, 128 Salt at Baptism, 40 "Salve Regina," 228 Sanctuary, 246 Sanctuary Lamp, 112 Sanctus, in Mass, 101 Sandals, Bishops, 14 Sandals, Monk's, 28 Scapular Society, 252 Scapular Medal, 154 Scapular Privileges, 150 Scapulars, 148 Scapulars, the Five, 150 School Sisters of N. Dame, 32 Scourge, Symbol, 241 Secretary, Bishop's, 18 Secret Prayers, in Mass, 108 Secular Priest, 18 Sequence, in Mass, 97 Sermon, at Mass, 98 Serpent, Symbol, 233 Server at Mass, 91 Services for the Dead, 206 "Servus Servorum Dei," 3 Seven Dolors, Scap. of. 153 Sext, 194 Shamrock, Symbol, 240 Ship, Symbol, 238 Shrines, 262 Signature, 8 Sign of the Cross, 119 Sign of the Fish, 233 Sisters of Charity, 36 INDEX 277 Sisters of Div. Providence, 36 Sisters of the Good Shepherd, 38 Sisters of H. C. J., 37 Sisters of Mercy, 32 Sisters of N. Dame of Namur, 32 Sisters of Providence, 36 Sisters of St. Benedict, 33 Sisters of St. Dominic, 36 Sisters of St. Francis, 35 Sisters of St. Joseph, 35 Sisters of the Holy Cross, 37 Sisters of Most Prec. Blood, 36 Sisters of the Presentation, 32 Sisters Servants of I. H. M., 37 Skull, Symbol, 241 Societies, 250 Society of Jesus, 20 Society of Mary of Paris, 29 Sodalities, 250 Soffit, 246 Solemn Mass, 90 Soutane, 132 Sovereign Pontiff, 3 Spandrel, 246 Spire, 245 Spiritual Relationship, 80 Sponsors, at Baptism, 44 Sponsors at Confirmation, 49 Sponsorship, Impediment, 45 Springer, 246 "Stabat Mater," 97, 228 Stalls, 247 St. Andrew's Cross, 122 Station, for Mass, 243 Stations of the Cross, 139 St. Benedict's Medal, 168 St. Christopher's Medal, 168 Steeple, 245 St. Francis, Cord of, 169 Stijiends, 88 St. John the Baptist, Feast, 182 St. Joseph, Feast of, 181 St. Joseph, Litany of, 218 St. Monica, Belt of, 169 Stockings, Bishop's, 14 Stole, 134 Stole, Broad, 138 Stole, Deacon's, 134 Sts. Peter and Paul, Feast of, 182 St. Thomas Aquinas, Cord of, 169 St. Vincent de Paul Society, 252 Subdeacon, 64 Suffragan Bishop, 12 Sulpicians, 28 Sun, Symbol, 241 Superior-General, 22 Surplice, 137 Suspension, 54 Swastika, 122 Symbols, 211 Synodal Examiners, 17 Synodal Judge, 17 Syriac Rite, 267 Tabernacle, hi Tabernacle Veil, 111 Tables of the Law, Symbol, 240 "Tantum Ergo," 227 Tau Cross, 122 "Te Deum," 226 Temporal Sovereignty, 3 Tenebrae, 186 Terce, 194 Testament, 190 Third Order Regular of St. Fran- cis, 24 Third Order of St. Francis, Sisters of the, 35 Third Order Regular of St. Fran- cis, Sisters of the, 35 Third Orders, 149 Tiara, 4 Titular Archbishop, 11 Titular Bishop, 12 Tonsure, 59 Tower, Church, 245 Tower of David, Symbol, 240 Tract, in Mass, 96 Transept, 246 Transubstantiation, 102 Trappists, 24 Trefoil, 247 Triangle, Symbol, 240 Tribural, Didcesi-n, 17 ; ; "^ .; Tribunals, R'imaa, 7 ' '■ ]']• Trinity, Most Bl., Sca'p. of, 153 Trinity Sunday, 182 Trinity, Svnbols of the, !>A0 Triple Oi^adle, 18^5 - '• •,'■ True Cro.ss, the, 121 278 INDEX Trustees, Parish, 19 Tunic, 137 Tympanum, 243 UnIAT, 267, 268 Ursuline Nuns, 33 Veil, Chalice, 116 Veil, Humeral, 136 Veil, Tabernacle, 111 "Veni, Creator Spiritua," 228 "Veni, Sancte Spiritus," 97 "Verbum Supernum Prodiens,' 227 Vespers, 194 Vessels, Sacred, 115 Vestments, 129 Vestments, Bishop's, 13 Vestry, 248 Veto, Power of, 3 Viaticum, 56 Vicar General, 17 Vicars, Apostolic, 8, 12 "Victimse Paschali," 97 "Vidi Aquam," 126 Vigilance, Committee of, 18 Vigil, 178 Vincentians, 27 Violence, Impediment of, 81 Virtues, Symbols of the, 239 Visit "ad Limina," 16 Visitation Nuns, 33 Volute, 243 Votive Candle, 161 Votive Mass, 91 Vow, Impediment of, 76, 78 Vows, Baptismal, 41 Vows of Religious, 31 Vulgate, 191 Washing of Fingers, loo Water, Baptismal, 125 Water, Easter, 126 Water, Gregorian, 125 Water, Holy, 125 Water of Consecration, 125 Way of the Cross, 139 Wheat, Symbol, 239 White Cloth at Baptism, 41 Whitsunday, 182 Wine for Mass, 113 Witnesses at Marriage, 70, 83 Youth, impediment of, 81 ZUCCHETTO, 15 '^T n MB: -TTY JAM^UQPdue .U w^ i GAYLORD rP,!^EDlNUSA 0027037649 93e SuS-^ ON BRITTLE DO NOT PHOTOCOPY sO o -, K' .^ tkw^ i'-'m^^mmm.