RELIGIOUS ENCYCLOPEDIA
Mass
mass of the presanctified is an office with a communion, but is not a mass in the strict sense of the word, the elements used having been consecrated at a previous occasion (whence the name, missa prcesanctificatorum [elementorum]) . It is said in the Greek Church throughout Lent, except Saturdays, Sundays, and the Feast of the Annunciation, and in the Roman Church on Good Friday (see Holy Week). What was known as a dry mass (missa sicca), without consecration or communion, was common in the Middle Ages in presence of the sick, at sea, and on other occasions when a real mass could not be said.
7. Modern Procedure in the Mass: The high mass on Sundays is usually preceded by a rite called the Asperges; the celebrant goes down the middle aisle, or at least to the sanctuary gates, sprinkling the people with holy water while the choir sings the anthem Asperges me hyssopo (Ps. li. 7). The celebrant then changes his cope for the sacrificial vestment, the chasuble (see Vestments and Insignia, Ecclesiastical), and recites the introductory prayers of the mass proper while the choir sings the ninefold Kyrie eleison, followed (except in Advent and Lent and at requiem masses) by the Gloria in excelsis. Next come the collect, epistle, and gospel, changing with each day; the epistle is sung by the subdeacon at the south end of the altar, as being addressed originally to the faithful, while the deacon sings the gospel, originally proclaimed to an unbelieving world, toward the north, symbolically the quarter of darkness. Lights are carried at the gospel to typify Christ, the light of the world; and the priest kisses the book at the end in token of reverence for the words of the master. The sermon usually comes next, being in most instances an exposition of the gospel for the day. The Nicene creed is then sung, all kneeling at the words " And was incarnate and was made man," in honor
of the incarnation. The following section is called the offertory; the priest solemnly offers on the altar first the bread to be consecrated, then the wine mixed with a little water as representing the twofold nature of Christ. Next comes the preface, varying with the feast or mystery commemorated, and leading up to the Sanctus. By the time the choir has finished this, the celebrant has already begun the most solemn part of the mass, which he recites in a low, almost inaudible voice — a relic of the days of persecution when the most sacred mysteries had to be kept secret from the heathen world. The bell, which has already been rung three times at the Sanctus, is rung once at the beginning of this part (called the canon or prayer of consecration) and three times at the consecration of each of the elements. After the canon the priest sings the Lord's Prayer to a very ancient melody, the final clause coming in as a response by the choir and congregation. The next noticeable ceremony is the " kiss of peace " which in modern usage is reduced to the celebrant's placing his hands on the deacon's shoulders and inclining the head slightly toward him; this ceremonial embrace of Christian brotherhood is then conveyed by the deacon to the subdeacon and by him to any other clergy who happen to be present. Presently follows the con- VII.— 16
summation of the sacrifice in the priest's communion, preceded by a prayer of humility at which the bell is again rung. As a rule the priest communicates alone at a high mass, the time for general communion, owing to the strict requirement of fasting, being early in the morning. After the ablutions, or cleansing of the sacred vessels, the postcommunion prayers are said, and the priest gives the blessing (omitted in masses for the dead). Then, at the north end of the altar, he recites the second gospel, usually John i. 14, while the choir sings a prayer for the state (in monarchical countries for the sovereign) or for the pope. Incense is used at the introit or beginning of the mass, at the gospel, at the Sanctus, and at the consecration. The color of the vestments differs with the day or season. White is used on feasts of Christ, the Virgin Mary and other virgins not martyrs, and confessors; red in Whitsuntide and on feasts of martyrs, typifying the fire of the Holy Spirit or the blood of the martyrs; violet in Advent and Lent; black on Good Friday and at masses for the dead; and on ordinary days green, the color of nature or of hope.
Bibliography: On I.: F. S. Renz, Die Geschichte des Messopfer-Begriffs, 2 vols., Freising, 1901-02; Bingham, Origines, XIII., i. 4-6, XV., iv. 4; J. J. I. von Dollinger, Die Eucharislie in den ersfen drei Jahrhunderten, Mainz, 1826; J. W. F. Hofling, Die Lehre der altesten Kirche torn Opfer im Leben und Cultus der Christen, Erlangen, 1851; J. N. Diepolder, Das Wesen des eucharistischen Opfers und der . . Theologen der drei letzten Jahrhunderten, Augsburg, 1877; J. M. Ragon, La Mease, Paris, 1882; C. Rohault de Fleury, La Messe; etudes archeologiques sur ses monuments, 8 vols., ib. 1883-89; J. Schwane, Die eucharistische Opferhandlung, Freiburg, 1889; F. Kattenbusch, Vergleichende Confessionskunde, i. 414 sqq., Freiburg, 1892; D. Rock, Hierurgia; or the Holy Sacrifice of the Mass, 2 vols., London, 1892; J. M. A. Vacant, Hist, de la conception du sacrifice de la messe dans Veglise latine, Paris, 1894; O. J. Reichel, Solemn Mass at Rome in the Ninth Century, London, 1895; N. Gihr, Die heiligen Sakramente der katholischen Kirche, 2 vols., Freiburg, 1897; idem, Das heilige Messopfer, dogmatisch, liturgisch und asketisch erklart, 8th ed., ib. 1907, Eng. transl. of sixth ed., The Holy Sacrifice of the Mass, dogmatically, liturgically and ascetically explained, St. Louis, 1908; C. H. H. Wright, The Service of the Mass in the Greek and Roman Churches, London, 1898; A. Franz, Die Messe im deutschen Mittelalter, Freiburg, 1902; W. Gotzmann, Das eucharistische Opfer nach der Lehre der alteren Scholastik, Freiburg, 1902; A. Baumstark, Die Messe im Morgenland, Kempten, 1906; A. Devine, The Ordinary of the Mass, historically, liturgically and exegetically explained, New York, 1907; The Roman Breviary. A Translation by John Marquess of Bute, Edinburgh, 1908. Incidental topics are discussed in J. H. Matthews, The Mass and its Folklore, London, 1903; J. Hunkey, Two Leading Doctrines of the Catholic Church; Analysis of the Mass, Atchison, 1904; S. D. Headlam, The Meaning of the Mass, London, 1905. On the name consult: Rottmanner, in TQ, 1889, pp. 531 sqq.; Kellner, in TQ, 1901, pp. 427 sqq.
II. On the liturgical side an immense literature is opened up in the three sections of the British Museum Catalogue devoted to Liturgies. Information upon the manuscripts and the earliest printed editions is found in J. Weale, Bibliographia liturgica. Catalogus missalium ritus Latini, London, 1886; and in A. Ebner, Quellen und Forschungen zur Geschichte und Kunstgeschichte des Missale Romanum im Mittelalter, Freiburg, 1896. The most important collections are: J. Pamelius, Liturgica Latinorum, 2 parts, Cologne, 1571, reissued under the title Rituale patrum Latinorum sive liturgicon Latinum, ib. 1675; L. Muratori, Liturgia Romana vetus, 2 vols., Venice, 1748, Naples, 1776; J. Mabillon, Museum Italicum, Paris, 1687-89, 2d ed., 1724; E. Martene, De antiquis ecclesia ritibus, 3 vols., Rouen, 1700-02 and often; Cabrol and Leclercq, Monumenta ecclesice liturgica, vol. i., part 1,
Mass Mateor