The choir begin the great Sanctus by Tallis; the first part of the Canon which the Celebrant begins silently while the choir is singing resembles the Roman Use closely — the text is identical throughout, differing only in rubrics. For instance, the Priest is given a list of people to pray for at the memento of the living (e.g. his parents, his godparents, his parishioners, his friends),a nd instead of spreading his hands over the gifts, he is directed to look at them with great devotion.
The Deacon and Subdeacon are given lit candles to hold. This custom we derived not from the written rubrics, but from countless illustrations. The priest blesses the host and then touches it at 'fregit'. He bows before elevating, but not after. He is directed to elevate the chalice either as high as his breast or else over his head.
After the Consecration, the choir commence the Benedictus. You will see the celebrant extending his arms in modo crucis—this gesture, a sign of the crucifixion mystically re-presented in the Mass, is common to many Western Uses at this point. He keeps his thumbs and forefingers joined. At the Supplices, the Priest bows with his arms folded across his chest. The Deacon and Subdeacon go to wash their hands at the (original!) piscina.
The rubrics at the Per Ipsum are different; the celebrant makes three signs of the cross of decreasing dimensions over the chalice, then two between the chalice and himself.
He concludes aloud: per omnia sæcula sæculorum.
1 comment:
This Rite, though different the Traditional Roman Rite, has a beauty quite distinct from the Mozarabic, Ambrosian, and to the Tridentine forms of the Mass. I don't know but I think the chants used are not Gregorian, yet it has a distinctive favor in it. It's like offering the Holy Sacrifice of the Mass in Middle-Earth. Anyway, its aesthetics and reverence is "superbly" superior to the Novus Ordo.
Post a Comment