The Ceremonies of the Holy-Week at Rome

by Charles Michael Baggs

triple candle

The deacon[¹¹³] goes to the book, and has the subdeacon on his right hand, and on his left the thurifer and two acolythes, one of whom holds the reed, and the other the plate containing the five grains of incense. All stand, as at the gospel: he incenses the book, and then sings the Exultet[¹¹⁴]. After the words curvat imperia, he fixes in the candle the five grains of incense in the form of a cross[¹¹⁵]. At the words "ignis accendit" he lights the paschal candle with one of the three lights[¹¹⁶]. When the blessing, as it is called, is ended, the paschal candle is left lighted near the pulpit and the seats of the Card. deacons, and the triple candle is placed near the altar on the gospel-side[¹¹⁷]. The deacon then takes off his white vestments, puts on others of a purple colour, and joins the Card, celebrant, who accompanied by the ministers takes his seat on Faldistorio near the altar on the epistle-side, to hear the prophecies recited.

2. Baptism administered.

communion of children.

2. The administration of the Sacrament of Baptism forms an important feature in the ceremonies of this day: indeed anciently it was customary to confer it only on holy-saturday, and the eve of Whit-sunday, except in case of necessity[¹¹⁸]. On these two days those Catechumens who were sufficiently instructed, and also children, used to be baptised[¹¹⁹] by the bishop, and by the bishop of Rome as well as others[¹²⁰]; and after they had been baptised, they all received Confirmation and the holy Eucharist[¹²¹].

Prophecies.

The twelve lessons or prophecies read on this day were intended for the instruction of the catechumens; and they are well selected for that purpose, as they contain an account of the creating, the flood, the obedience of Abraham, the deliverance of God's people from their enemies at the red sea, the precept concerning the paschal lamb, the conversion of Ninive, the refusal of the three children to adore Nabuchodonosor's statue, etc. they are twelve in the ancient Gelasian Ordo. They are sung in the Sixtine chapel by members of the papal choir, and are read by the Card. celebrant. After each prophecy the Cardinal standing up sings a prayer: the deacon chants Flectamus genua and the subdeacon Levate before each, except the last, when the knee is not bent, in order to shew abhorence of the idolatry exacted by Nabuchodonosor for his statue. After the 4th, 8th, and 11th prophecies an appropriate Tract is sung by the choir. Formerly some or all of these prophecies were said in Greek as well as in Latin. (See Cancellieri, Funz. d. Set. S. § 4, Martene T. 3. p. 148.). These lesson are recited even where there is no baptismal font, as at the Sixtine chapel. After them follow in S. John Lateran's and other churches the blessing of the font, and in some of them administration of baptism.

3. The litany: invocation of Saints.

Change from mourning to rejoicing.

3. In the papal chapel, immediately after the prophecies, the Celebrant takes off his chasuble, and prostrates himself with the sacred ministers before the altar; all the others also kneel, and two tenor voices from the choir chant in the middle of the chapel the greater litanies, called those of the saints, each petition of which is repeated in the same words by the choir[¹²²]. Before the verse "Peccatores te rogamus audi nos" the assistant priest and ministers go to the sacristy, and put on white vestments. Then returning to the chapel they assist the Card. Celebrant to put on his white vestments at his faldistorio. The candles are now lighted (at the Agnus Dei of the litany, as the Sacramentary of S. Gregory and the Ordo Romanus prescribe); the purple veil which covered the throne and the purple paliotto or facing of the altar are removed; and both appear decked in white. The Cardinals assisted by theirs caudatarii take off their purple cappe, and put on others of scarlet brought in by their respective camerieri. The reason of this sudden change from mourning to rejoicing we have already seen: the celebration of Christ's resurrection from the dead is celebrated by anticipation.