The Ceremonies of the Holy-Week at Rome

by Charles Michael Baggs

Having spoken of the ceremonies of the Vatican and S. John Lateran's, we might consider our task as completed[¹³⁸]. Yet one more funzione attracts our countrymen on this day; and we are therefore unwilling to bid them farewell, before it is ended. Come then to S. Biagio or to S. Gregorio Illuminatore, to assist at the Armenian mass; and on the road we may talk of the venerable and amiable Fathers who perform that solemn service, and of the nature of their liturgy.

SS. Bartholomew and Thaddaeus were the first apostles of Armenia: but it was not till the beginning of the 4th century, that the whole country became Christian in consequence of the divine blessing, which attended the zealous exertions of S. Gregory surnamed the Illuminator. In the 6th century great numbers of the Armenians were infected with the heresy of Eutyches, who denied that there were two natures in Christ: and to this error they afterwards added some others. In the pontificate of John XXII, about the year 328, a zealous Dominican bishop, called Bartholomew of Bologna, went as a missionary among them; and many of the Eutychians or Monophysites returned to the bosom of the Catholic church. In the 16th century the Catholics were so furiously persecuted by Zachary, a schismatical patriarch, that they fled and took refuge in other countries. They have at present two establishments at Rome, one of the Antonian monks at the church of S. Gregory Illuminator, behind the colonnade of S. Peter's; and a national ospizio at S. Biagio in strada Giulia.

their liturgy.

"The Armenians," says Palmer "have only one liturgy, which is written in the ancient Armenian language, and has been used by them from time immemorial. The whole groundwork and order of the Armenian liturgy coincides with the Cæsarean, as used in the time of Basil. This liturgy has, like most others, received many additions in the course of ages. There are several prayers extracted from the liturgy of Chrysostom, and actually ascribed to him" Vol. 1, Liturgy of Armenia. "The liturgy of Basil can be traced with tolerable certainty to the 4th century. Striking as are some of the features, in which it differs from that of Antioch, it is nevertheless evidently a superstructure raised on that basis: the composition of both is the same, i.e. the parts, which they have in common, follow in the same order. The same may be said of the Constantinopolitan liturgy, commonly attributed to S. Chrysostom, of that of the Armenian church, and of the florid and verbose composition in use among the Nestorians of Mesopotamia. So that the liturgy of Antioch, commonly attributed to S. James, appears to be the basis of all the oriental liturgies". Tracts for the Times, N. 63. The author then proceeds to state the grounds of the belief that the liturgies of Antioch, Alexandria, Rome and Gaul were of Apostolic origin; concluding thus "It may perhaps be said without exaggeration, that next to the holy scriptures they possess the greatest claims on our veneration and study". Padre Avedichian observes in his preface to the Armenian liturgy, that it was probably compiled by John Mandagunense, an Armenian patriarch of the fifth century.

Armenian high-mass.

We shall now give a brief account of their high mass, which we do the more readily, because Mr. Palmer represents it in a very mutilated form. The celebrant, whether priest or bishop, is vested in the sacristy: the vestments bear some resemblance to those of the Greeks. The beginning of the mass is the only part probably taken from the Roman liturgy, but it contains an invocation of the B. Virgin and of the saint of the day. When the celebrant goes up to the altar, the veil is drawn: he uncovers the chalice, blesses the host, which is like ours of unleavened bread; pours wine and water into the chalice, and recites the beautiful prayer of S. John Chrysostom: "O Lord our God, who hast sent our Lord Jesus Christ the celestial bread, the nourishment of the whole world; do thou bless this proposition etc." The veil is then drawn back, and the offerings, the altar, and the people are incensed. The Celebrant recites the prayer of the festival, followed by other prayers composed by S. John Chrysostom: the Trisagion is sung, and the gospel is carried in procession, and is kissed by one of the congregation. Then follow the epistle, gospel, and creed. After two prayers, and two benedictions imparted to the people; the offerings are carried in procession to the altar, the celebrant offers them up to God, and prays that Jesus Christ will make him worthy to consecrate, and receive his "holy and immaculate body and precious blood; for thou, O Christ our God, art he who offers and is offered". After he has washed his hands, he says "O Lord God of armies, let this victim become "the true body and blood of thy only begotten Son". He then blesses the people, says prayers which correspond to our preface and Sanctus, and pronounces the words of consecration. After he has said other prayers, and made the sign of the cross several times over the host and chalice, he invokes the holy Ghost, begging also that the body and blood of Christ may produce "the salvation of our souls and the remission of our sins". He then prays, through the merits of the holy sacrifice, for the whole world, the church and state, all conditions of men and for all the faithful departed: he invokes the intercession of the B. Virgin and all the Saints: he prays for the Pope and all present; and after other similar supplications, he says the Pater noster. The elevation takes place at this part of the mass, and also the blessing of the people with the consecrated host and chalice, accompanied by appropriate prayers. After the curtains have been drawn, the priest breaks the host, and puts a particle of it into the chalice: he then receives communion, blesses the people with the chalice and particle, and distributes communion; before its distribution the curtains are drawn back. When the ablutions and prayers after the celebrant's communion are ended, turning towards the people, he recites a prayer of S. John Chrisostom, which is followed by the last gospel. Then invoking the holy cross he blesses the people, who unite in praising God. He finally blesses them again, and distributes blessed bread (not consecrated) among them. At S. Gregorio Illuminatore Vespers are added and said in circolo: the clergy carry tapers; and the gospel is held up by the Celebrant to implore blessings on the people.

Reflections.

These ceremonies may appear singular to us, who are of a different clime and different customs; their music in particular is little in accordance with our taste, or notions of melody and harmony. Yet the remark of Montfaucon (Diario Italico) "æra Dodonæa dixisses", alluding to the brass kettles of the oracle (Potter Arch. Graec. B. 2, § 8) is an exaggeration. Their flabelli are of metal, of a round form, surrounded with little bells, which are sounded at the seraphic hymn, to express, if we might believe Cancellieri, "by the trembling of the hands, that of the blessed spirits, who assist at the throne of the Divine Majesty with fear and trembling". (Tre Pontific. Not. VI). Their mass is anticipated, but not at so early an hour as that of the Latin. (Even in the Latin church, permissions to say mass in the afternoon of this day have been granted by some Popes; they may be seen in Cancellieri. Funz. d. Sett. S. p. 183, 184). Amid the numerous differences between their rite and our own, the attentive spectator will not fail to remark the similarity of the substance and order of their liturgy, and of that of the Roman church; although, with the solitary exception of the beginning of the mass, both have existed independently of one another during the last 1400 years. This is a powerful argument in favour of the great antiquity, nay of the apostolic origin of their most important ceremonies, which may be traced through different channels to the primitive liturgies of Rome and Antioch. It is also one of those striking illustrations, which Rome presents, of the unity and catholicity of the church; and at the same time of the adaptation of her immutable doctrines and sacred practices to the feelings and customs of widely-separated nations who, having little in common but human nature, yet all acknowledge "one Lord, one faith, and one baptism". (Ephes. IV. 5); and all belong to "one fold and one shepherd". John X, 16.

Conclusion.

Having now considered in detail the various ceremonies of Holy Week at Rome, a philosophic mind will take a general review of them: and this question will very naturally suggest itself: What judgment ought I to form concerning them? am I to consider them as mummery, or superstition, or idolatry, as many most confidently pronounce, who are unacquainted with their nature, their origin, and their meaning; and at the same time are little accustomed from early infancy to any language or gesticulations save those of the tongue? or am I not rather to regard them as a solemn, and sacred, and pathetic, and most ancient expression of Christian faith and Christian feeling; which, united as it is with the noblest productions of divine inspiration and of Christian art may haply not only instruct and elevate the mind, but also enkindle in the soul flames of that pure and practical devotion, which this holy season demands from every follower of Christ? Let the reader decide for himself; but for our part, we envy not the mind or heart of him, who can prefer the former of these views. We shall ever bless God, that we have learnt in another school not to condemn the customs and manners of other countries and other people, merely because they differ from our own; and that we are disposed to attribute to signs the meaning attached to them by those who adopt them, and not that of our own fancies. Men of warmer climates than our own convey to others their sentiments and feelings by action as easily as by the tongue. Italians, as well as Greeks and Orientals, have inherited from their fathers a language of gesture more powerful and expressive than that of words. The Hebrew prophets, Isaiah, Ezechiel, and others, nay Christ himself, spoke by action as well by the tongue. God appointed in the old law innumerable ceremonies: Christ in the new law of spirit and truth instituted sacred rites, or sanctified those which previously existed: the early church imitated His blessed example: and they have been faithfully preserved as a precious inheritance till the present time. The very objection, that some of them were borrowed from Jews or Pagans, is a proof of their primitive antiquity: Christ or the church removed from them all profaneness or superstition, and then adopted and sanctified them. (See Wiseman's Letters to Poynder). If all parties unite in approbation of the illumination of the cupola of S. Peter's, and of the fireworks of S. Angelo, considered as outward demonstrations of the exultation of the church at the resurrection of her Divine Spouse; we shall ever admire also the expressions of christian feeling exhibited in the interior of her temples, whether they consist in ceremonies or words; and on this day emulating the transports of joy of the fervent and eloquent pilgrim to Jerusalem and Mount Sinai, when shall unite our voices with those of the angelic spirits in singing, Alleluja; "because Jesus Christ, our Lord, who was delivered up for our sins, rose again for our justification". Rome. IV, 24, 25.[¹³⁹]