THE NEW SCHAFF-HERZOG
thanksgiving, to be used as occasion offers, come next. Then follow the " Proper of the Season," the " Proper of Saints," the " Common of Saints," etc., as above. An appendix adds " Masses for Certain Places in the United States of America.]
5. The Withholding1 of the Cup: The Council of Constance in its thirteenth session (June 15, 1415) declared it the law of the Church that the laity should partake of but one element in the communion. The Council of Trent in its twenty-first session (chap, iii., canons i.-iii.) approved the earlier decree. The practise was no innovation and the action at Constance merely gave official sanction to a custom of long standing, which had its roots in the earliest times. The belief that the bread was the more important of the two elements may appear even in the New Testament, where bread is mentioned more frequently than the cup (cf. Luke xxiv. 30) . It is more clearly evident in the ancient custom of celebrating the Supper with bread and water instead of wine (Chrysostom, Horn, in Matt., lxxxiii. 4; Horn, in Gen., xxix. 3). To this was added the horror which believers felt if a crumb of the consecrated bread or a drop of the blessed wine fell on the floor (Tertullian, De corona, iii. ; Canones Hippolyti, ccix.; Origen, Horn, in Exod., xiii. 3; Trullan Council of 692, canon ci.; Caesarius of Aries, MPL, xxxix. 2319). Consequently very early the Supper was celebrated with bread alone (Acta Joannis, ed. T. Zahn, p. 244, Erlangen, 1880). Pope Gelasius I. (492-496) declared against the practise in Calabria (MPL, lix. 141). When it became customary for the communicant to receive the host, not in his own hand, but in open mouth from the hand of the priest, he was freed from all responsibility so far as the one element was concerned. It was natural to seek for a like immunity in case of the other. A means to the end desired was found by dipping the host in the wine and using a spoon (intinction). The custom originated in the East, where it is still followed (see Eastern Church, III., § 5); the earliest evidence of it in the West belongs to the seventh century. That it originated from the laity is probable, and it is certain that the clergy did not always approve of it (synods at Braga, 675, canon i.; Clermont, 1095, xxviii.; London, 1175, xvi.). Paschal II. calls it a " human and new-fangled institution " (Epist. ccclv., MPL, clxiii. 442). It spread rapidly in England. Another means to the same end was the use of tubes (fistulce, cannce, etc.; see Fistula), which appear from the ninth century. It was not a very far step for the people to renounce the wine altogether, which happened first in the twelfth century and, so far as is known, in England. It is thus a misuse of terms to speak of " withholding " or " withdrawing " the cup; there was a voluntary renunciation, though scarcity of wine in some places may have helped to establish the practise. Later the priests interpreted their partaking of both elements as a prerogative and privilege of their order, though the scholastic theology developed the doctrine that Christ is received whole and entire in each of the elements.
6. Kinds of Masses. The Roman Church classifies masses according to two systems, depending
on the time of celebration and the degree of solemnity. From the first point of view masses are either (1) masses of the season (de tempore), i.e., masses on Sundays and festivals; (2) masses on saints' days (missce de Sanctis); (3) votive masses (missce votivce, i.e., said by choice — votum — of the priest) ; or (4) masses for the dead (missce pro defunctis) or requiem masses. The votive masses subdivide into (a) those connected with a special exigency or wish concerning the entire Church, single dioceses or congregations (e.g., in times of war and pestilence, in droughts, at church consecrations, for the king, for the sick, at coronations, conclaves, etc.), or individuals (at weddings, birthdays, anniversaries, etc.); and (b) those in honor of certain mysteries (the Trinity, the Holy Spirit, angels, etc.). The proper character of a mass appears in the collects, the antiphons, the lessons, the secrets, etc. This feature is old; the Sacramentarium Leonianum contains the most varied kind of collects, secrets, and prefaces and postcommunions. From the second point of view masses are either (1) public or solemn (missa publicce vel solemnes; high masses) or (2) private (missce private). A public or solemn mass is characterized by a larger number (frequentia) of ministrants; that is, deacon, subdeacon, and certain subordinate attendants are present. Incense is burned, the number of altar-lights is greater than on other occasions, and the mass is sung. Such masses are held in parish churches on Sundays and festivals, in collegiate and cathedral churches daily. But since in smaller churches the necessary number of clergy is lacking, a substitute for the missa solemnis is provided in the missa cantata [or media, which is sung without deacon or subdeacon and the ceremonies proper to high mass]; it is, however, often designated as high mass. A congregation must attend either a missa solemnis or cantata, as both are " public." The private mass, on the contrary, may be held without the congregation and therefore dispenses with the singing and larger number of ministrants. Only the celebrant and one ministrant are required and the latter in certain cases may be a layman. Since the mass is read it is also called missa lecta. Evidently any particular mass may belong to both of the main classifications. A missa de tempore may also be solemnis publico or cantata publica; a missa votiva may be private; and a requiem mass may be either solemn or private. (P. Drews.)
Other names which are given to masses are: pontifical, designating a solemn mass celebrated by a bishop with his insignia; papal, celebrated by the pope on certain great feasts with special rites; low, a mass without music, the priest saying and not singing the mass; capitular, the high mass on Sundays or festivals in collegiate churches; conventual or canonical, the daily mass of cathedral and collegiate churches celebrated solemnly and with music after tierce in memory of the founders. A missa adventitia or manualis (a " chance " mass, one which " comes to hand ") is a mass said for the intention of a person who gives an alms, opposed to a missa legata, said for a special intention in consequence of a legacy or foundation. The so-called