Incense is used, as is customary at high masses, before the introit, at the Gospel, after the offertory and during the elevation. Before the introit the crucifix, the altar[23], the celebrant and the Pope are successively incensed. Before the deacon sings the gospel he incenses the book; and after it the Pope is once more incensed by the first cardinal priest. After the offertory, besides the bread and wine, the crucifix, the altar, the celebrant and the Pope, the Cardinals and the first in rank among the prelates and other personages are incensed by the deacon. At the elevation the blessed Sacrament alone is incensed.[24]
When the Pope reads from the missal, this book is held by the first, and a taper by the second, patriarch or assisting bishop[25]. The Kyrie eleison, the Gloria in excelsis, Credo, Sanctus and Agnus Dei are said by all persons within the sanctuary: the cardinals descend from their seats to say them, and form a circle in the middle of the chapel; having received the Pope's blessing they return to their places. After the Sanctus, the Pope goes before the middle of the altar followed by the assistant bishops and others of His train's and all kneel till the elevation is ended. After the Agnus Dei, the first Card. priest goes up to the altar, kisses it, and receives from the celebrant the kiss of peace: this he gives to the Pope, from whom the two first Card. deacons receive it. The Card. priest then returns to his place, and gives the kiss of peace to the priest who assists the celebrant; from him the first of the other cardinals and principal prelates receive it and communicate it to their colleagues. The assistant priest then gives it to the master of ceremonies, who has accompanied him, from whom the other colleges of prelates receive it and in fine (if time permit) to the deacon, from whom it passes to others who assist at the altar. When the pope gives His blessing, the cross is held before Him by the last auditor of the rota, and His vestment by the first protonary. Such are the ceremonies generally observed at high mass in the papal chapel, except at masses for the dead, when some of them, and in particular those of incensing (except at the offertory and elevation) and of the kiss of peace, are omitted.
Sentiments of S. John Chrysostom.
We shall conclude with the words of a holy and eloquent bishop of Costantinople of the 4th century, "When thou seest the Lord immolated and placed there, and the priest engaged in the sacrifice and praying, and all present empurpled with precious blood, dost thou think that thou art among men, and art standing on the earth? and not rather that thou art instantaneously transferred to heaven, where casting out of thy soul every fleshly thought thou lookest around on heavenly things. O miracle! O the love of God for man! He, who sits above with the Father, is at the same time held in the hands of all, and gives himself to those who wish to receive and embrace him. Wishest thou to see the excellence of this holiness from another miracle? Depict before thy eyes Elias and an innumerable multitude surrounding him, and the victim placed on the stones; all the others in profound silence, and the prophet alone praying; then suddenly fire rushing from heaven on the sacrifice. These things are astonishing and replete with wonder. Then transfer thyself thence to the things now effected, and thou wilt find them not only wonderful, but surpassing all astonishment. For here the priest bears not fire, but the holy Ghost; he pours out long supplications, not that fire descending from above may consume the offerings, but that grace falling on the sacrifice may through it inflame the souls of all and render them purer than silver purified by fire. This most dread rite then who, that is not altogether insane and out of his mind, shall be able to contemn? Art thou ignorant that no human soul could have sustained this fire of the victim, but all would have totally perished, unless the assistance of divine grace had been abundant" S. John Chrysostom, De Sacerdotio Lib. 3, c. IV.
Footnote 1: [(return)]
It is situated near the road leading from Rome to Civitavecchia at the distance of about 27 miles from the former city. Its necropolis has lately enriched the new Gregorian museum with some of its most precious treasures, consisting in gold ornaments of the person, in silver and painted vases etc. of very ancient and admirable execution. See Nibby, Analisi storico-topografica etc. as also Grifi. The Etruscan and Egyptian museums entitle His present Holiness Gregory XVI to be ranked with many of His predecessors among the greatest and most munificent patrons and collectors of ancient monuments.
Footnote 2: [(return)]
If we compare with this term others of similar termination, such as sanctimonia from sanctus, we shall find in them a confirmation of the etymology given above: monia serves to form the substantive, but does not otherwise alter the meaning.
Footnote 3: [(return)]
S. Greg. M. lib. VII, epist. 64.
Footnote 4: [(return)]
See Le Brun, Explic. Missae T. 2. dis. 1. Also Renaudot. They have however been refuted by Assemani, Maratori and Zaccaria.