The Legal Status of the Sarum Mass

Following my postings of the Sarum celebration, quite a number of questions have been posed, mostly on other blogs, concerning the legality of celebration according to Sarum: not in a negative way; rather asking 'can we all do it'? I haven't seen a negative comment about the rite itself; all seem to be in agreement that it is a splendid and beautiful way to honour God, but its propriety is something that one or two seem to be curious about. I'm not any sort of a canon lawyer, so I'll try and take a historical approach.
The Sarum Use was the form that Mass was celebrated in throughout the British Isles from the high middle ages (or even earlier) until the Reformation. There were some local variants, such as at Hereford, York, Aberdeen, Bangor, and slight tweaks at Lincoln and Westminster Abbey. Once he seized control of the Church in England, Henry VIII made the Sarum Use standard throughout the kingdom. We presume that Mary simply continued this policy—at least the only missal to be reprinted during her reign was the Sarum one, in 1555. Thus when Mary died, Sarum was the Catholic standard in England and Wales, only Aberdeen in Scotland holding out until 1566 when the Mass was abolished tout court. There would have been other rites and uses in some of the religious orders; the Franciscans used the Roman Use, for instance; the Dominicans, the Dominican &c.
On the eve of Pentecost 1559, presumably the whole Sarum thing would have been celebrated much as you have seen it in these clips plus the blessing of the font &c—and then the following morning the minister would have got into the pulpit and said 'Dearly beloved brethren &c'. It is hard to imagine what must have been the distress of many who had already gone through this before in the reign of Edward VI.
Not all priests conformed, of course. Many fled to the continent. William Allen of Oxford University got seminaries going in France and Rome, and was made Cardinal. Others carried on in their parishes, celebrating the official Book of Common Prayer in the church, and Mass in the vicarage, sometimes distributing consecrated Hosts at the Communion Service in the church to those of Catholic sympathies.
At any rate, these priests may be presumed with reasonable certainty to have used the Sarum Mass (how might they have come by Roman Missals when even the Sarum ones were contraband?), and so in 1570 the practice could not reasonably be said to have died out.
This was the year that Pope St Pius V approved the 'Tridentine' Missal, where Quo Primum states that all liturgies with more than 200 years' continuous usage might continue to be used.
There is little doubt that after this time the Sarum Mass dwindled; there was never a conscious effort to wipe it out, I think; it is just that printing the missal would have been difficult; the seminaries, run by Jesuits, used the Roman Mass—the Church had bigger problems to contend with than keeping Sarum running. So, there was never any act of abrogation of the Use. It continued as the native Use, though everyone used the Roman, by privilege of Quo Primum, which said they might.
Now we spool forwards to the nineteenth century. There was a certain enthusiasm for the revival of the Sarum Rite. It began when Canon Daniel Rock wrote his ground-breaking liturgical studies of the early English period The Church of our Fathers and Hierurgia, being spurred on by Pugin and the Gothic Revival. I read somewhere recently that St Chad's, Birmingham was specifically designed for the Sarum liturgy. However, this was also the period of Ultramontanism. France was still stamping out her local rites (their enthusiam benefitted also from the fact that many of these uses were tinged—or more than tinged—with Jansenism) and the atmosphere of the restoration of the English and Welsh Hierarchy in 1850 made links with Rome all the more desireable.
I have often heard (as have many others) that there was a serious proposal to use the Sarum Use in St Edmund's Ware, and Westminster Cathedral. Never have I seen any watertight evidence for either of these assumptions. The person best placed to make such an investigation (hint, hint) would be Fr Nicholas Schofield, he of the Roman Miscellany, and himself an admirer of the Sarum Use. He is the Westminster Diocesan Archivist, and if there is any evidence to be had, it will be in his hands already. But it might be like looking for a needle in a haystack.
In the Church of England, the early twentieth century saw the turning of the tide away from a Roman liturgical direction towards the Sarum. The 'Ornaments Rubric', stating that churches should look like they did before the reformers really got their hands on them was used to justify the re-re-re-reordering of parish churches in the style we have come to associate with the dear old CofE—which is to say, Sarum-ish. And groups like the Alcuin Club produced book after book demonstrating how one could take the Book of Common Prayer Communion Service and make it look quite like a Sarum Mass (as long as you stuck your fingers in your ears).
In the Catholic Church during the early years of the twentieth century, the centralizing force of the liturgy began to recede. Certain of the religious orders, such as the Cistercians and Carmelites, with Rome's encouragement, began to edit and purify their own liturgies, reinforcing their practice. And Braga, in Portugal, which used a variant form of the Sarum liturgy, completely revived its own rite, quoting, I understand, Quo Primum as its justification for doing so. Rome agreed that it had the right to do so.
I don't know whether any celebrations of the Sarum Rite took place in England before the Second Vatican Council. The first I heard of was in Englefield Green, Surrey, where in the mid-1980s the inappropriately baroque Catholic parish church was the setting for a Mass as part of the celebrations commemorating Runnymede, the nearby setting for the signing of Magna Carta in 1215. Deacon and Subdeacon wore fancy baroque dalmatics stiff with gold braid, while the celebrant wore a 70s striped Slabbinck creation with a high collar and overlay stole. And yet it was still beautiful.
The next celebration that I am aware of was in Merton College Oxford, 11th February 1996, the feast of the Translation of St Frideswide. This was the initiative of the undergraduate Newman Society who worked very hard with the celebrant to get it as right as possible. Well beforehand, the Archbishop, the late Maurice Couve de Murville, was consulted, with reasons for belief that there need be no scruples about celebrating; he concurred, and the celebration went ahead, being repeated enthusiastically a year later for the feast of Candlemas—the video has been posted here.
And here the Sarum Use ran into its first official roadblock in all its long history. Somebody, let us call him X, wrote to Cardinal Hume, to Fr Allen Morris, the chair of the Liturgical Commission of England and Wales and to the Congregation of Rites in Rome, informing them of the celebration and enquiring into its legality, implying that the celebration had taken place without the knowledge of the Archbishop. Cardinal Hume and Fr Morris wrote back in measured words, saying that they didn't really know the situation, but thought that really the decision was Rome's. They didn't seem particularly worried by it either way. The Congregation, though, replied in a letter by a junior official to the Archbishop and to X in the most shocked maiden-auntly terms. It makes me wonder whether the bishops of those who celebrate clown Masses in the US get such dressings-down. I think I know the answer.
I do not think that the official in the Congregation even reached for his code of Canon Law; still less did he make any attempt to find out why and how the celebration took place—he was not even aware whether it had been celebrated in Latin or English. Alcuin Reid, one of the more eminent of the up-and-coming liturgists has said that he is sure that we were on firm ground, and even written about this very matter in his book The Organic Development of the Liturgy (St Michael's Abbey Press 2004, pp118-9). Mgr Schmitz, US superior of the Institute of Christ the King Sovereign Priest has in a private conversation said the same.
What is sad is that I have not felt able to continue celebrating the Sarum Use. I am a Catholic, after all, and though I think that the Roman decision was badly made—I must quote one line from it: 'in fact the Roman Missal promulgated by the late Pope Paul VI is of superior quality to previous editions from all points of view'—nonetheless if we are not obedient, if we do not cleave to the rock, then the Church would disintegrate. It will not suffer for the loss of the Sarum Liturgy—I would not say the same for the Traditional Rite generally.
What is sad is that I have heard subsequently that X wrote these letters deliberately in order to make trouble. Let us hope that this is not true; he is supposed to have been of the opinion that one should celebrate Mass traditionally despite official discouragement or even forbidding, and, having seen our enthusiasm for the Sarum, he sought to force us onto his side. If this is true, he miscalculated, and something moving and beautiful has been allowed to fall away as a consequence. I am told, again, that subsequently he joined some Old Catholic sect and received minor orders; later on, he migrated to the Church of England. I repeat that this is hearsay.
Back to Sarum. It was not the end. The then Bishop of Aberdeen, Mario Conti, celebrated a Sarum Mass in 2000 in Aberdeen for the University. Quite apart from the fact that the Sarum Mass was never celebrated in Aberdeen before this (as I mentioned above, it had its own rite before the Reformation), it was an interesting thing to do. Alcuin Reid quotes a letter from now-Archbishop Conti in the book mentioned above, thus:

Permission of the Holy See was not sought, and I judged that it was not needed, since the Mass is substantially that of the so-called Tridentine Rite, the central eucharistic prayer, or canon, being almost word for word that of the Roman canon still in use throughout the Latin rite.

Reid adds:

In the author's opinion, in the light of the principles operative in the reinvigoration of the traditional rite of Braga, both the Archbishop of Birmingham [in our case] and the Bishop of Aberdeen acted within their competence, in harmony with liturgical Tradition, and in accordance with the precedent of the Holy See by allowing, and in the case of the latter, by personally celebrating Mass according to the Sarum rite.

Since then, I have heard rumours of Archbishop Peter Smith allowing a celebration in the Cardiff Diocese last year, but nothing very definite.

So there we have it. I am of the opinion that the Sarum Use is morally available to clergy of the British Isles, though it is now subject to a legal dubium which really needs clearing up. It needs somebody with more leisure than I have to pursue it.

A long post—if you've struggled through, congratulations.

St Osmund, pray for us.

Sarum Candlemas 01

For a while I worked as a priest in Oxford, and there became involved in a couple of celebrations of the Use of Sarum. Both were videod, in an amateurish way, and I thought it worth posting at least some of this to YouTube, where you can still see those posts of the Coronation of Pope John XXIII that I posted last year. A clip from the offertory of the second Sarum Mass (Candlemas 1997) was posted to YouTube a while ago, and much appreciated; now it seems time to put up some more.
The Sarum Use is the mediæval English rite of most mediæval English dioceses, and by the close of Catholic England at the death of Queen Mary was the Use for the whole country (Henry VIII had made it compulsory for everyone, and I don't suppose Hereford, Bangor &c did much to revive their own Uses, unless anyone out there knows different).
The Sarum Use is notable for great sumptuosness, being far more elaborate than, say a Tridentine Mass. On greater occasions, such as Candlemas, it has four vested sacred ministers (Priest, Deacon, Subdeacon and Acolyte—candle bearers are known as Taperers).
In the entrance procession you can see here a Beadle with gown and rod, three processional crosses (the central one carried by the Acolyte), two thuribles, acolytes, banners, assisting clergy, three cantors in copes (the 'rulers of the choir'), MC (probably not authentic, but necessary in view of the fact that we hadn't done this regularly) sacristan carrying the to-be-blessed paschal candle, Subdeacon, Deacon and Priest behind each other despite the fact that the celebrant wears a cope. Vestments are white throughout (whereas the custom at Rome until 1962 was to do the blessing and procession in purple).
First, the church's candles are blessed with a lot of rapid Latin prayers at the Epistle side (the Sarum 'South Horn'). These differ from the Roman use, and include a preface-style prayer sung to the Sarum simple tone. The ordinary chants of the Mass do differ a bit.
The ritual is very clearly laid out in extant books, even with Fortuescue-type diagrams to show where everyone should stand. Therefore, I am confident that the ceremony you will see in these clips is at least 85%-90% authentically 'as it would have been.' Most of the things we couldn't get right were to do with the shape of some of the vestments, for instance—those are firmly Roman copes that the Rulers of the Choir are wearing) and occasions where the rubrics aren't clear and we had to make an educated guess.
There are no genuflections in the Sarum Use—or at least none are mentioned in the books. It is possible that by 1558 they would have been introduced. But we stuck by the book.
The clip ends just as the celebrant turns to bless the people's candles, which they hold in their hands—only the clergy receive them directly from the priest.

Pulpitum

I've lately been passed a book on the Sarum liturgy and customs to read. It raised for me an interesting question which I hope somebody reading this might be able to help me with.

In any number of guide books to English cathedrals and also liturgiological texts, you can find the rood screen referred to as 'the rood screen or pulpitum'.

In the Sarum Missal, you can read (under the First Sunday in Advent, where a lot of the rubrics lie hidden) 'Et legatur Epistola in Pulpito omni die dominica…in omnibus vero aliis festis et feriis…ad Gradum chori legatur'. And similar directions are given for the Gospel: 'Et sic procedat diaconus per medium Chori, ipsum Textum super sinistrum manum solemniter gestando, ad Pulpitum accedat, thuribulo et ceroferario præcedentibus.'

This has led a number of authorities to conclude that the Gospel and Epistle were read from the top of the rood screen. This is patently absurd: I flatly refuse to believe that. If you look at the various examples of surviving rood screens, if they can be ascended at all, this is done via a narrow staircase accessed by a door, often as little as three feet (=1 metre) high. Possibly the rood screen at Salisbury (destroyed by Wyatt in his 'restoration') had more convenient access, but somehow I doubt that there would have been any dignified way for crucifers, acolytes, subdeacon and deacon, all vested and carrying bits and pieces, to have ascended to the top to sing their parts. It would at least have presented a comic sight.

My Cassells Latin Dictionary has 'pulpitum, a platform: Horace, esp. for actors 'the boards' of a theatre. Hor. Juv.'

My Latham's Revised Mediæval Latin Word-List (a marvellous book) has 'pulpit…ambo'.

Can it be that this long fantasy of the words of scripture being proclaimed from the top of the rood screen is simply that, a fantasy, and is a pulpitum simply, er, a pulpit?

Or a lectern such as the splendid original one in the middle of Merton College Chapel which we actually used for the reading of the Epistle and Gospel in the celebration you can access on the left?

I'd be really interested if anyone has any further information about this.

My suspicion is that a lot of research on the Sarum liturgy was done by Victorian Anglican rectors with plenty of time on their hands but no experience in actually performing solemn liturgy—that didn't really come in until the twentieth century, I think. Having never tried to sing the Gospel from a rood screen, the sheer impracticality didn't occur to them. Other things don't seem to have struck them, such as the fact that the nave in great churches (those with solid rood screens, on the whole) was not used for the gathering of large congregations. But more perhaps on this in another post.

Sarum Candlemas 06 - Gloria & Collect

Gloria: The rulers collect their note from the precentor (who has it played to him on the organ), and they go and preintone it to the celebrant, who then finally does the definitive intonation. The singers then take up the Gloria, in Tallis' wonderful setting Puer Natus est nobis, appropriate for Candlemas, we felt. Legend has it that it was written for the wedding of Queen Mary to Philip of Spain in Winchester Cathedral, where the Spanish and English chapels Royal sung together for the first and last time. The Gloria in the Sarum rite has interpolations in honour of our Lady which may be used, but this Gloria is 'straight'.
The rulers get to sit on their stools, and the sacred ministers in the original sedilia in Merton chapel.
They return for the collect. As you can see, the Dominus vobiscum is sung from the Epistle side. The Priest raises his joined hands for it, the Deacon stands aside, and the Subdeacon kneels—the rubric directs that, kneeling, he is to busy himself with the priest's chasuble. We couldn't make head or tail of that, so here he simply kneels. The collect is sung as normal, though you will see a procession forming up (well, this is Sarum, and the English have always loved processions) of the Acolyte with the Taperers on either side of him going to the back of the church to pick up the chalice and (empty) paten. The Subdeacon follows, carrying the book of Epistles on his arm.

Sarum Candlemas 14 - Communion

This was one part of the ceremony where we really had to wing it. We had gleaned that the confiteor was said before Communion, because there is a record of one king of England saying it on his own before his coronation. So we gave the Sarum Confiteor to the Deacon to recite, as in the Roman Use. There was a lot of agonizing about whether we should have Ecce Agnus Dei and Domine non sum dignus, but we could find no evidence for either (which is not the same as it never existing) so in the end, though we printed it in the booklets, we omitted it in the ceremony, probably correctly, I think. The formula for Communion we had, from the order for the visitation of the sick: Corpus Domini nostri Jesu Christi custodiat corpus tuum et animam tuam in vitam æternam, it goes. We knew that there was the custom of the 'houselling cloth' —the long cloth you can see being used — in many places, and that unconsecrated wine was given after the host to cleanse the mouth. We had no formula for administering that, so the acolyte simply presented a chalice with the wine, saying nothing.
The final question was whether we should have lay communion at all. The Missal makes little or no mention of it. It was never common to have this at High Mass, and in pre-Reformation England, annual Communions (on Easter Sunday) were commonly the norm. And even then, it is not known whether Communion was administered at Mass — if anyone knows better, I'd be delighted to hear from them.
In the end we consoled ourselves that we were not attempting a 'liturgical reconstruction'.
This was a real Mass, celebrated in 1997, according to the Sarum Missal; therefore things like cuts of vestments and even styles of music did not greatly worry us. In 1997, Catholics were accustomed to receiving Communion at Mass, and we did not see any valid reason not to give them the opportunity on this occasion.
Purists will have to forgive us.

Collect for Midnight Mass

And here is the collect for Midnight Mass (it has no equivalent in the Breviary).

1570 Missale Romanum and Sarum

Deus, qui hanc sacratíssimam noctem veri lúminis fecísti illustratióne claréscere, da, quaesumus, ut, cuius lucis mystéria in terra cognóvimus, eius quoque gáudiis in caelo perfruámur. Qui tecum.

1970 Missale Romanum

Deus, qui hanc sacratíssimam noctem veri lúminis fecísti illustratióne claréscere, da, quaesumus, ut, cuius in terra mystéria lucis agnóvimus, eius quoque gáudiis perfruámur in caelo. Qui tecum.

1973 NLC (for England and Wales)

O God, you have brightened this holy night with the splendour of the true light. We have learnt to recognise the mystery of your Son’s light on earth; grant that we may share his joy in heaven: who lives and reigns.

1975 ICEL

Father, you make this holy night radiant with the splendour of Jesus Christ our light. We welcome him as Lord, the true light of the world. Bring us to eternal joy in the kingdom of heaven, where he lives and reigns.

1998 Projected (& rejected) ICEL

God our Creator, who made this most holy night radiant with the splendor of the one true light, grant in your mercy that, as we celebrate on earth the mystery of that light, we may also rejoice in its fullness in heaven. We ask this through our Lord Jesus Christ.

2008 New Version

O God, who have made this most sacred night radiant with the splendour of the true Light, grant, we pray, that we who have known the mysteries of his light on earth may also feast on his joys in heaven. Who lives and reigns.

2010 Final Version

O God, who have made this most sacred night radiant with the splendour of the true Light, grant, we pray, that we who have known the mysteries of his light on earth may also delight in his gladness in heaven. Who lives and reigns with you.

And, for the purpose of comparison,

BCP has no service for Midnight

1868 The Sarum Missal (in English)

O God, who hast caused this most holy night to shine with the illumination of the True Light: grant, we beseech Thee, that we who have known the mysteries of this Light on earth, may likewise obtain the full enjoyment of it in Heaven. Who livest.

1912 The English Missal:

O God, who hast made this most holy night to shine with the brightness of the true light: grant, we beseech thee; that we, who have known the mystery of his light on earth, may also attain to the fruition of his joys in heaven: Who liveth.

1980 Alternative Services Book (Anglican)

Eternal God, who made this most holy night to shine with the brightness of your one true light: bring us, who have known the revelation of that light on earth, to see the radiance of your heavenly glory; through Jesus Christ

2000-2006 Common Worship (Anglican)

Identical to ASB

Sarum Candlemas 03: The Procession

The choir sing the traditional antiphons, the rulers having intoned them. I think the texts, Ave, gratia plena, Dei genetrix, Virgo; Adorna thalamum tuum, Sion; Responsum accepit Simeon, are the same as in the Liber, the chant being in a rather more ancient form.
In Sarum, the Deacon puts in incense, and the priest blesses it. The procession moves off: it would have been nice if the people followed, or at least the singers, but they seem to have had better things to do. I suppose it would have been a bit of a squeeze.
Coincidentally, you can see at least three bloggers in the ceremony. The MC is Fr Nick 'Roman Miscellany' Schofield (then an undergraduate); among the choir clergy you might spot Fr Michael 'Mildew' Clifton, and the celebrant is yours truly, with more hair. The deacon, Fr Guy Nichols, is a frequent appearer on Catholic Mom's blog. Among the servers, about five went on to become priests, and very fine ones, too.
This clip takes us up to the rood screen, where there is a pause for some prayers and an antiphon (see next clip).

St Michael and mounts

Sorry for the long silence; the press of parochial and other matters rendered it inevitable.

Having celebrated the first Mass of Sunday last night at Upper Beeding, I returned home and went to sit in front of the television for a while. I don't do that very often, but I'm not feeling on top form right now. There was an edition of Time Team being broadcast—perhaps you saw it too. For those outwith these shores, Time Team is an amateur archaeology programme which can, if you're in the right mood, be quite entertaining. This week the team were excavating two little chapels dedicated to St Michael at Looe in Cornwall. They correctly drew attention to the fact that there are a lot of chapels on the top of hills in the South West of England dedicated to St Michael—St Michael's Mount being the most famous, no doubt parallel (though they didn't say this) to the more famous Mont St Michel over the other side of the Channel. One of these little chapels was on an island in Looe Harbour, over a treacherous and rocky little bit of sea—there were stories of many pilgrims drowning on the way. The island is identified on 16th Century maps as being 'St Michael's Island' but for some reason is now 'St George's Island', perhaps because it was important strategically at the time of the Spanish Armada. For more information on the island, go here.

The chapel on the mainland mirrored the island chapel almost exactly, and it was suggested (probably correctly in my opinion) that the mainland chapel served as the focus of the pilgrimage when it was simply too dangerous to risk the short sea crossing. This suggests that the pilgrimage there was for one day only in the year, otherwise surely pilgrims could have waited for a calmer day. They found in the chapels a full tomb in the floor before the altar on the island, and in the mainland chapel floor a corresponding, but much smaller, space, which they supposed to be a sort of reliquary. Well yes; this lends support, I think, to their theory that the mainland chapel was a sort of foul-weather spare building. If the tomb contained some significant burial, then some bones could be kept in the tomb in the mainland chapel for the veneration of pilgrims. Enough: to the point of the post.

An expert was asked the reason why so many churches were dedicated to St Michael on the tops of hills, and the reply came that, well, he was an angel, and angels fly, so they wanted to be nearer him (I'm paraphrasing).

Well, I didn't think much of that. The thought suddenly flew (as it were) into my mind that the Sarum Liturgy keeps a feast of St Michael in Monte Tumba, on October 16th, as it happens, when sea crossings might very well be risky. In various translations of the Sarum Missal I have seen, this feast is generally translated as 'St Michael in the Mountain Tomb'.

That always sounded rather dodgy to me, rather second nocturnish, (?nocturnal?) if I can put it like that. [n.b. it used to be a rather recherché clerical insult to say 'you lie like a second nocturn!']*

However, a little research reveals that the feast really is St Michael in Monte Tumba—i.e. the apparition of St Michael on Mount Tumba in Apulia—now called Monte Gargano, or Monte Sant'Angelo, (see it here) near the sea, as it happens, where the apparition is commemorated on May 8th each year—a rather balmier season. If you fancy making a pilgrimage, it isn't that far from S.Giovanni Rotondo, so you could take in Padre Pio as well. Apparently the spot was originally sacred to Mithras, which might account for the tomb reference. The shrine is still functioning; you can make a virtual tour here.

The account can be found in the Bollandists, 29th September, Vol 8 (you can now find the whole Acta Sanctorum on line) and is related in Jacobus de Voragine's Golden Legend.

Wikipedia has this to say:

To Michael's dramatic later intercession, appearing with flaming sword atop the mountain, in the midst of a storm on the eve of the battle, the Lombards of Sipontum [=Manfredonia] attributed their victory (May 8, 663) over the Greeks loyal to the Byzantine emperor, and so, in commemoration of this victory, the church of Sipontum instituted a special feast honoring the Archangel, on May 8, which then spread throughout the Catholic Church. Since the time of Pius V it has been formalized as Apparitio S. Michaelis although it originally did not commemorate the apparition, but the victory of the barbarian Lombards over the Orthodox Greeks, faithful subjects of the Byzantine Emperor in the East and the patriarch of Constantinople, and thorns in the papal side.

So that's why Rome keeps it on May 8th. I have no explanation of October 16th [but see a very interesting contribution by Gem of the Ocean in the combox]. And, I am satisfied, that is why there are so many shrines to St Michael on the tops of hills and near the sea.

* The second nocturn of Matins of saints' feasts, until the mid 20th-century reforms, usually consists of biography, or, better, hagiography, and sometimes strays, shall we say, into the legendary.

Sarum Candlemas 04: The Statio

On Sundays and feasts, the Sarum use preceded High Mass with a procession round the church, usually visiting all the side altars and censing them. It concluded at the great Rood suspended over the entrance to the chancel, where there was usually also a screen. Here there would be a versicle and collect, sometimes a sung antiphon, and, in parish churches, the 'Bidding Prayers' in English.
You can hear the end of the chants on this clip followed by the Responsory Videte Miraculum in Thomas Tallis' incomparable setting. For all I know, this is the first time since the Reformation that this has been sung in its proper context.
The camera seems to be intently studying the Rulers' haircuts for quite a while—enjoy the glorious music. Then it pans round the congregation; eagle-eyed viewers might spot the eminent Greek-Rite scholar and priest Serge Kelleher; Fr Uwe Michael Lang (not at this stage, I think, even a Catholic); the conductor and musicologist Andrew Carwood in the narthex and, later to appear, the philosopher Professor Michael Dummett.
The versicle and collect sung, the procession reforms and makes its way to the altar for Mass.




R. Videte miraculum matris Domini, concepit virgo, virilis ignara consortii. Stans onerata nobili onere alia et matrem se lætam cognoscit, quæ se nescit uxorem. V. Hæc speciosum forma præ filiis hominum castis concepit visceribus, et benedicta in æternum nobis Deum protulit et hominem. R. Stans onerata…
Behold the miracle of the mother of God, a virgin conceived, though she knew no man. She stands burdened with a noble burden, and she knew herself to be a joyful mother, who did not know herself a wife. V. This form, beautiful above all the sons of men, she conceived in her chaste womb, and this blessed woman bore for us the one who is both God and man forever. She stands burdened…

Sarum Candlemas 08 - Sequence and Gospel

Almost every feast in the Sarum calendar has a sequence. This is no exception.
Hæc clara die turma festiva dat præconia
Mariam concrepando symphonia nectarea.
On this bright day the festive band gives praise / And in sweet concert calls on Mary's name.
And here you can see the incense put into the thurible, again by the Deacon, the Deacon's blessing (facing south), the censing of the Text on the altar, the procession, the announcement of the Gospel (all clergy turning to the altar for Gloria tibi Domine), and the singing of the Gospel.
You'll note that the Deacon does not sing from the Text, but the Subdeacon stands holding it open anyway to his left. At the end he kisses both books.
The celebrant immediately intones the Credo.
The procession returns to the altar and the Celebrant is censed—there was a complicated bit of detective and deductive liturgical work we had to do here. I'll post the whole Credo on the next clip, so you don't get annoyed at having it cut off.

Confiteor or not-Confiteor?

In the past, I have been involved in some disagreements over the traditional rites, largely for my careful adherence to the 1962 Use, to which some take exception. My adherence is often misunderstood as a principled upholding of the particular changes that had taken place to the rite by that date—people have said that they cannot understand my interest in the Sarum Use, while I insist on the 1962 Use in Roman Masses.

The blogger who appears in many places as 'Rubricarius' has a very good site raising awareness of the modifications of the rite prior to the Council, and he might be surprised to read that broadly I agree with him. I don't happen to think that the Holy Week services as reformed in the 1950s are better than the services that were celebrated before. I'm not sure, really, that Pius X did us a service in his reorganization of the Breviary (though I'm grateful not to have to say 18 psalms at Sunday Matins).

The point is that every age has tinkered to some extent: I remember seeing a Roman Missal of 1478, and there were quite substantial differences to that of 1570—not of the Ordinary, but things like Prefaces and Sequences. 

Where is the golden age that we can return to? Professor Laszlo Dobszay asserts persuasively that the real Roman rite is not to be found in the Tridentine Missal, which is actually a cut-down Curial version of it, but in an analysis of all the other Roman family Uses (Sarum, Paris, Freising, Premonstratensian, Dominican &c &c) which preserve the authentic Roman tradition far better.

The difficulty is that everyone would have their favourite Use and period once they come to rummage around in liturgical history. There is no one obvious Use that people can agree on. 

Except, hang on, didn't somebody say that the Church likes us to use 1962? Well, my personal wish-list would include things like the older forms of Holy Week, but for now, until things stabilize and, the traditional rites are happily bedded in once more as part of the normal worship of the Church, when we (the Church, I mean) can look at this again and see what needs amending or improving, well I will use 1962 for the sake of Unity, and wish that others would do likewise. I make no criticism of those who disagree with me; I just wish we were more united.

Sarum Candlemas 05: Mass begins

The celebrant approaches the altar and changes into his chasuble. He is directed to say the hymn Veni Creator (in a slight variant version) while vesting. Only the biggest churches had sacristies, and normally vestments were kept in chests near the altars.
You'll notice (how could you not?) that the celebrant's alb is horribly short. By a sort of cruel coincidence, I was given exactly the same alb for the same occasion the year before. Still, humiliation is supposed to be good for one.
The rulers collect their note from the precentor and begin the Officium (Introit), Suscepimus, Deus, misericordiam in templo sancti tui. In the singing, the antiphon is repeated after the psalm and after the Gloria Patri, making three times.
Meanwhile, the sacred ministers, at the foot of the altar say the 'collect for purity', Deus qui omne cor patet, Psalm 42 (Judica me), a very short Confiteor, with a longer Misereatur and Indulgentiam; then he exchanges the sign of peace with Deacon and Subdeacon (the rubrics say he is to kiss them. Ahem.) and they ascend the altar.
All the servers then go to their places; the taperers set down their candles on the altar step.
The altar is kissed and the sacred ministers make three signs of the cross.
Incense is put in by the Deacon and blessed by the Priest, and the altar is censed. There are no very clear directions for the precise way to cense an altar, so we did it more Romano.
You may have noticed the taperers departing and then returning: they are bringing in the bread and wine for the Mass and taking them to the credence.
A Sarum altar normally has two candles (there were exceptions), but others might stand around. It should also be equipped with curtains at each end; these were not present in Merton College in 1997.
After the censation, the priest is censed and the Gospel book ('Text') is brought for him to kiss. This is a ceremonial book of the Gospels, and many examples still are extant; the Canterbury Gospels, the Lindisfarne Gospels, and even the Book of Kells are of this type; probably not really meant to be read from, but used ceremonially. The Text is replaced at the Gospel side of the altar.
The Kyrie is preintoned and sung. This Kyrie is a good example of a 'farced' Kyrie, with devotional texts included between the words Kyrie and eleison (and even one or other of these omitted). This one is Deus Creator omnium, tu Theos ymon nostri pie eleison —gloriously macaronic in Latin and Greek.



Prayers at the foot of the altar:
Deus, cui omne cor patet et omnis volúntas loquitur: et quem nullum latet secrétum: purífica per infusiónem Sancti Spíritus cogitatiónes cordis nostri: ut perfécte te dilígere et digne laudáre mereámur, per Christum Dóminum nostrum.
Introíbo ad altáre Dei. / Ad Deum qui lætíficat juventútem meam.
Júdica me, Deus, &c
Introíbo ad altáre Dei. / Ad Deum qui lætíficat juventútem meam.
Kyrie eléison Christe eléison, Kyrie eléison
Pater noster…
Ave María…
…et ne nos indúcas in tentatiónem. / Sed líbera nos a malo.
Confitémini Dómino quóniam bonus.
Quóniam in sæculum misericórdia eius.
Confíteor Deo beátæ Maríæ et ómnibus Sanctis, et vobis, peccávi nimis cogitatióne, locutióne et ópere: mea culpa. Precor sanctam Maríam, omnes Sanctos Dei, et vos oráre pro me.
Misereátur tui, omnípotens Deus, et, dimíttat ómnia peccáta tua, líberet te ab omni malo: consérvet et confírmet in bono: et ad vitam perdúcat ætérnam Amen.
Confíteor Deo, … oráre pro me.
Misereátur …
Absolutiónem + et remissiónem ómnium peccatórum vestrórum: spátium veræ pœniténtiæ et emendatiónem vitæ, grátiam et consolatiónem Sancti Spíritus tríbuat vobis omnípotens et miséricors Dóminus. Amen.
V.Adjutórium nostrum in nómine Dómini.
R. Qui fecit cælum et terram.
V.Sit nomen Dómini benedíctum.
R. Ex hoc nunc et usque in sæculum.
Orémus. Habete osculum pacis et dilectionis, ut apti sitis sacrosancto altari ad perficiendum officia divina.
Orémus. Aufer a nobis, Domine, cunctas iniquítates nostras, ut ad sancta sanctórum puris méntibus mereámur introíre. Per Christum Dominum nostrum. (ascends altar)
In nomine Patris + et Filii + et Spiritus + Sancti. Amen.

Sarum Maundy Thursday

The first thing to take place was the reconciliation of penitents, after the office of None (sung, of course, in the morning). A senior priest goes to the west door wearing a red silk cope, accompanied by two deacons in alb and amice (but no subdeacons). Instead of a processional cross, the procession moves through the choir headed by a penitential banner. Those who are to be reconciled wait in the atrium. If the bishop is present, the archdeacon reads a long statement (‘Adest, O venerabilis pontifex, tempus acceptum’) on behalf of the penitents. The bishop, inside the door but turned to the north, intones the antiphon ‘venite, venite’ and beckons the penitents with his hand. One deacon, outside with the penitents, says ‘flectamus genua’ and the other, inside, says ‘Levate’. This all takes place three times, though after the third repetition of the antiphon, there is no Flectamus, but the whole psalm Benedicam with Gloria Patri (despite it being Maundy Thursday), the antiphon being repeated after every verse. During this, each penitent is taken to a priest (for absolution?), and by him is restored to the bosom of the Church (et ab ipso restituantur Ecclesiæ gremio). If the bishop is present, the archdeacon conducts each penitent to him for reconciliation. The procession goes to the Quire in the usual way, and there, kneeling, the seven penitential psalms are sung, again with Gloria Patri. There is a Pater noster, and a few collects, and finally the priest, hand extended and turned to the people, speaks (not sings) the following:
Absolvimus vos vice beati Petri apostolorum principis, cui collata est a Domino potestas ligandi atque solvendi, et, quantum ad vos pertinet accusatio et ad nos remissio, sit vobis omnipotens Deus vita et salus et omnium peccatorum vestrorum pius indultor. Qui vivit &c.
If a bishop is present, he gives a blessing, and then the Mass begins.

Mass is a little unusual, too. The Officium (introit) is as the Roman use, Nos autem gloriari, but Gloria Patri is only sung if the bishop celebrates. Likewise, there is no Gloria in excelsis unless the bishop is there. The farced Kyrie ‘Conditor’ is mandated for all celebrations, however.

Conditor, Kyrie, omnium, ymas creaturarum, eleyson.
Tu nostra delens crimina, nobis incessanter eleyson.
Ne sinas perire facturam: sed clemens ei eleyson.

Christe, Patris unice, natus de virgine, nobis eleyson.
Mundum perditum qui tuo sanguine salvasti de morte, eleyson.
Ad te nunc clamantum preces exaudias pius, eleyson.

Spiritus alme, tua nos reple gratia, eleyson.
A Patre et Nato qui manus jugiter, nobis eleyson.
Trinitas sancta, trina Unitas, simul adoranda,
Nostrorum scelerum vincula resolve redimens a morte,
Omnes proclamemus nunc voce dulciflua, Deus, eleyson.

The collect is a variant of the Roman one, the Epistle and Gospel are identical. The gradual, too is the same, with the note that if the bishop celebrate, it is either repeated or not repeated (some books have nisi, others ubi!). The Gospel is read ‘in pulpito, more dominicali’ (!) and if the bishop celebrate, then the Gospel is proclaimed ‘more duplicis festi’, and Credo is sung.

The offertorium and secret are the same as at Rome. Meanwhile the subdeacon (or deacon, again a variant) prepares three hosts for consecration. The preface is simply the common daily preface.

There is no separate Chrism Mass, but when he celebrates, the bishop blesses the oils during the Canon of this Mass. At Te igitur, three servers vest in amice and alb, and take up a banner. Three deacons carry the vessels in humeral veils, and a fourth carries a canopy. The archdeacons fill the vessels with oilp.
Before the Per ipsum, the bishop stands aside and the oil of the sick is brought to him, which he blesses.

The oil of catechumens is brought before the blessing (which happens after the Pater Noster, extraordinarily, and is only ever given by a bishop). The bishop then proceeds to the throne.

The Chrism is then solemnly brought in for consecration. First there are three banners, then two acolytes in albs, then two thurifers, then two subdeacons with the book of Epistles and the book of the Gospels, then three singing boys in surplices, then the deacon with the Chrism, the canopy over it.


The three boys in surplices are directed to sing this splendid hymn as they walk before the oil:

O

Redemptor, sume carnem temet concinentium.
Audi judex mortuorum una spes mortalium.
Audi voces proferentum, dona pacis præmium.
Assit flamen sacrosanctum, olim per diluvium
Qui ramum tulit olivæ ad archam Ecclesiæ.
Arbor fœta alma luce hoc sacrandum protulit,
Fert hoc prona præsens turba Salvatori sæculi,
Consecrare tu dignare, Rex perennis patriæ,
Hoc oleum signum vivum contra jura dæmonum.
Ut novetur sexus omnis unctione chrismatis,
Et medetur sauciata dignitatis gloria.
Stans ad aram, immo supplex, infulatus pontifex
Debitum persolvat omne consecrato consecrato chrismate;
Sit hæc dies festa nobis sæculorum sæculis;
Sit sacrata laude digna nec senescat tempore;
Laus perennis Deo Patri gloriaque Filio,
Honor, virtus ac potestas amborum Paraclito.

The bishop returns to the altar to infuse balsam into the oil and bless the chrism.

Today the Agnus Dei is not said (unless the bishop celebrates when the veneration of the chrism replaces the pax—the chrism is carried to each cleric as a pax brede).

After the communion verse is sung, the office of Vespers immediately begins with the first antiphon. Gloria Patri is not sung at the office. After the Magnificat, the postcommunion prayer is sung. Ite Missa est is only sung if a bishop celebrate, otherwise it is Benedicamus Domino.

Everyone now goes to lunch (and yes, the missal does say that).

After lunch, water is blessed privately. Two senior priests with deacons and subdeacons and candle bearers all vested in amices and albs go to the high altar and wash it with wine and water while the responsory In monte Oliveti is sung, without Gloria Patri. Then the antiphon and collect of the saint in whose honour the altar is consecrated is read, and the same process is carried out for all the altars in the church. There are a lot of responsories provided for singing meanwhile.
Then everyone goes to the chapter house for the Mandatum.
The Gospel from the Mass is read again, and a sermon is preached. The same priests who washed the altars rise and each wash the feet of all the clergy from one side of the choir, and then each other’s. There are lots more antiphons and responsories to sing meanwhile. Then all share a ‘loving-cup’, while Christ’s farewell discourse is read, (John 13:16—14:31) and the celebration concludes with some prayers and then all return to the church where they recite the office of Compline privately.

As to what happened to the Blessed Sacrament, whether it was placed in an altar of repose, or in the sepulchre, or simply returned to its usual place of reservation, the books I have are silent.

After I wrote this post, I discovered a reference to the third Host being brought from the 'Altare Authentica' to bury in the sepulchre on Good Friday. This altare authentica is probably to be identified with the high altar, and therefore we assume that there is no altar of repose, but that the Blessed Sacrament is simply reserved at, or over, the high altar as usual. The ceremonies that we associate with the altar of repose are observed the following night, then, at the sepulchre.

Salve, festa dies

According to the Martyrology, today is the feast day of St Edward the Confessor:

Londinii in Anglia, sancti Eduardi, cognomento Confessoris, qui, rex Anglorum populo suo propter eximiam caritatem dilectissimus, regno pace comparavit atque communionem cum sede Romana tenaciter promovit.

Well there we go. Silly me. I always thought his feast was in October. There's quite a lot of this arbitrary moving of feast days in the current martyrology, for no apparent reason. There can sometimes be a minor ancient feast (the translation, or reburial, for instance) but neither my Sarum calendar nor the Hereford calendar note it, today being simply the octave of St Thomas Becket. This shift is particularly puzzling as it isn't as if St Edward were a nobody: his feast was kept in the universal calendar (if only by way of commemoration) right until the 1969 reform.

For once the English and Welsh Episcopal conference have been sensible and continue to keep St Edward on his traditional day in October.

Sarum Candlemas 07 - Epistle and Gradual

Professor Dobszay comments that the 'Tridentine Rite' is in fact a cut-down version (for the use of the Roman Curia) of the true Roman Rite which existed throughout the West in various forms. This clip will show you what he means.
But first, the 'Epistle' (Malachi 3:1-4). Records show that the Epistle was sung from all sorts of places, including from lecterns at the footpace of the altar. Some texts decree that it is to be sung from the Rood Screen, and hence many commentators have commanded their subdeacons (and deacons for the Gospel) to clamber up to the rood loft to do so. A simple look at almost all existing rood screens will tell you that this is ridiculous. Access is almost always by a tiny door and spiral staircase, and the idea of ascending this in vestments, still less with taperers and crucifers and thurifers is absurd. Maybe in Salisbury Cathedral it was possible, but since Wyatt removed the screen in the 18th Century to 'restore' the Cathedral, we can no longer tell. More likely, it could have been read from the door in the screen, assuming people to have been sitting in the nave. But this, too, is unlikely, since I am pretty certain that people did not generally, and certainly in large numbers, occupy the Nave of great churches for High Mass as they would today, (though parish churches might be another matter). Consequently, Epistle and Gospel could be and were read almost anywhere (the Gospel always facing north, of course). We used the lectern, which conveniently could be turned to face north when required for the Gospel. You'll see the rulers doing this at the end when they intone the Sequence. I strongly suspect that this is what was done in the 16th Century in Merton Chapel.
The Subdeacon, then, sings the passage from Malachi: the chant is identical to that in the Roman Use. At the end, the taperers return accompanying the Acolyte, who is carrying the corporal, chalice and empty paten wrapped in a humeral veil. The subdeacon follows on, carrying the Epistolary on his arm. The Acolyte takes the chalice to the credence, and the humeral veil is removed. He then takes the corporal to the altar, where he leaves it, kissing the altar as he goes. Meanwhile the Celebrant, Deacon and Subdeacon read the Gradual at the sedilia. The Deacon then goes to the altar and spreads the corporal. The Subdeacon goes to the credence, and pours in wine, then carries the water to the Priest to be blessed, then pouring a drop into the chalice. He then veils the chalice and returns to his seat.
Which is why Graduals are so long in the Roman rite; they were intended to cover all this (or similar) action which had been dropped out of the Roman Use by the 16th Century.

The Use of Nidaros

Having found a link on the Orkney Chant blog to a facsimile missal of the Nidaros Use (pre-Reformation Norwegian), I got a sudden urge to transcribe the Ordinary (you know, the way one does). Please excuse the typos, the inconsistent spelling and punctuation, the occasional blunder; I did it this morning at one sitting without reviewing it. It's only for interest's sake.
I should perhaps explain that mediaeval and renaissance texts tend to use a lot of abbreviations with which I'm not entirely conversant. But one can pick up a certain amount as one goes through. And, of course, I can't lay my hands on my copy of Hoepli.

It seems to be a step nearer the Roman Use than the Sarum, but then is probably a bit later.

Mass begins p.73 of the facsimile, if you want to have a look yourself and make improvements.

Sacerdos missa celebraturus subscriptum legat hymnum

Veni Creator Spiritus

usque ad finem. Deinde legantur psalmi sequentes

Quam dilecta. Gloria Patri.

Ave Maria.

Deus propitius esto mihi peccatori.

Et pre peccatis meis propter nomen sanctum tuum Domine Jesu Christe quia pius es.

Ps Benedixisti. Gloria Patri. Ave Maria.

Deus propitius.

Ps. Inclina Domine.

Credidi.

De Profundis.

Finitis psalmis dicat Antiphona

Veni Sancte Spiritus.

Deinde Kyriel. Christel. Kyrieel. 

Pater noster.

Et ne nos.

Convertere, Domine, usquequo.

Et deprecabilis esto super servos tuos.

Fiat misericordia tua Domine super nos.

Quemadmodum speravimus in te.

Sacerdotes tui induantur justitiam.

Et sancti tui exultent.

Protector noster aspice Deus.

Et respice in faciem Christi tui.

Domine Deus virt[utum converte nos].

Et ostende fa[ciem tuam et salvi erimus].

Domine exau[di orationem meam].

Et cla[mor meus ad te veniat].

Dominus vobiscum.

Et cum spiritu tuo.

Oremus.

Fac me quaeso omnipotens Deus ita iusticia indui: ut in sanctorum tuorum merear exultatione letari: quatenus emundatus a cunctis vicios sordibus: consortium adipiscar tibi placentium sacerdotum meque tua mi[sericordi]a a viciis omnibus exuat: quem conscientia propria reatus accusat. Per Christum Dominum nostrum.

Psalmus.

Judica me, Deus, et discerne causam meam de gente non sancta ab homine iniquo et doloso erue me.

Quia tu es, Deus, fortitudo mea: quare me repulisti et quare tristis incedo, dum affligit me inimicus.

Emitte lucem tuam et veritatem tuam ipsa me deduxerunt et adduxerunt in montem sanctum tuum: et in tabernacula tua.

Et introibo ad altare Dei ad Deum qui lætificat juventutem meam.

Confitebor tibi in cythara, Deus, Deus meus: Quare tristis es, anima mea et quare conturbas me.

Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei et Deus meus.

Gloria Patri.

Kyrieleyson. Christeleyson. Kyrieleyson.

Pater noster.

Et ne nos.

Introibo ad altare Dei: ad Deum qui letificat iuventutem meam.

Confitemini Domino quoniam bonus: quoniam in seculum misericordia eius.

Confiteor Deo omnipotenti et beatæ &c.

Respondet.

Misereatur vestri omnipotens Deus et dimis. &c.

Dominus custodiat nos ab omni malo.

Custodiat animam tuam Dominus.

Indulgentiam et remissionem omnium peccatorum nostrorum, spacium vere pentitentie, emendationem vite: gratiam et constolationem Sancti Spiritus tribuat nobis omnipotens et misericors Dominus. Amen.

Deus tu conversus vivificabis nos.

Et plebs tua letabitur in te.

Ostende nob[is Domine misericordiam tuam].

Et salut[are tuum da nobis].

Ab occult[is meis munda me Domine]. 

Et ab [alienis parce servo tuo].

Domine Deus [virtutum, converte nos]. [?]

[Et ostende faciem tuam et salvi erimus.] [?]

Domine exaudi [orationem meam].

[Et clamor meus ad te veniat].

Dominus vobiscum.

[Et cum spiritu tuo.]

Hic inclinet se dicens.

Aufer a nobis Domine cunctas iniquitates nostras ut ad sancta sanctorum puris mereamur mentibus introire.

Acciones nostras quæsumus Domine et aspirando præveni et adjuvando prosequere: ut cuncta nostra operatio et oratio et a te semper i[n]cipiat: et per te incepta finiatur. Per Christum Dominum nostrum. Amen.

Et osculato altari dicat.

Adiutorium nostrum [in nomine Domini}.

Qui fec[it cælum et terram].

Sit no[men Domini benedictum].

Ex hoc [nunc et usque in sæculum].

Benedicite Dominus.

In nomine Patris et Filii et Spiritussancti. Amen.

Hic inchoatur officium misse. Deinde

Kyrieleyson.

Gloria in excelsis Deo. Et in terra pax hominibus bonæ voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus, Rex cælestis, Deus Pater omnipotens. Domine Fili unigenite, Iesu Christe. Domine Deus, Agnus Dei, Filius Patris. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus Sanctus. Tu solus Dominus. Tu solus Altissimus, Iesu Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen.

In summis de beata virgine

Gloria in excelsis Deo. Et in terra pax hominibus bonæ voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus, Rex cælestis, Deus Pater omnipotens. Domine Fili unigenite, Iesu Christe. Spiritus et alme orphanorum paraclite.Domine Deus, Agnus Dei, Filius Patris. Primogenitus Marie virginis matris. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Ad Marie gloriam. Qui sedes ad dexteram Patris, miserere nobis. Quoniam tu solus Sanctus. Mariam sanctificans. Tu solus Dominus. Mariam gubernans. Tu solus Altissimus, Mariam coronans, Iesu Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen.

Ferialibus diebus de domina.

Gloria in excelsis Deo. Et in terra pax hominibus bonæ voluntatis. Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus, Rex cælestis, Deus Pater omnipotens. Domine Fili Marie unigenite, Iesu Christe. Domine Deus, Agnus Dei, Filius Patris. Qui tollis peccata mundi, miserere nobis per precem piissimam tue matris Marie virginis. Qui tollis peccata mundi, suscipe deprecationem nostram. Ut nos tibi placeamus iugiter et sacrosancte tue matri Marie virgini. Qui sedes ad dexteram Patris, miserere nobis. Per Marie suffragia que est mater sue prolis et filia. Quoniam tu solus Sanctus. Maria sola mater innupta.Tu solus Dominus. Maria sola Domina. Tu solus Altissimus, Pater Marie et filius Iesu Christe, cum Sancto Spiritu, in gloria Dei Patris. Amen.

Benedictio dyaconi ante evangelium.

Dominus sit in corde tuo et in labiis tuis ut competenter pronuncies evangelium pacis omnibus nobis. In nomine Patris + et Spiritussancti. Amen.

Dyaconus lecturus evangelium dicat.

Da mihi Domine sermonem rectum et benesonantem in os meum ut placeant tibi verba mea et omnibus audientibus et credentibus verbum Dei propter nomen sanctum tuum in vitam eternam. Amen.

Finito evangelio dicat hec oratio.

Per istos sermones sancti evangelii pacis indulgeat nobis Dominus universa nostra delicta: et sit pax omnibus audientibus et credentibus verbum Dei. Amen.

Credo.

Dyacono offerente calicem cum patena et oblata superposita dicat sacerdos.

Sancti+fica quesumus Domine hanc oblationem ut nobis unigeniti tui corpus et sanguis efficiatur. In nomine Patris et Filii et Spiritussancti. Amen.

Sacerdos accepta oblatione procedat ad medium altaris et dicturus orationem teneat calicem in manibus cum patena et oblata desuper locata.

Suscipe sanctam [sic] Trinitas hanc oblationem quå tibi offerimus: in memoriam passionis, resurrectionis, et ascensionis Domini nostri Jesu Christi. Et in honore sanctissime et perpetue virginis Marie. Et beatorum apostolorum Petri et Pauli atque Andree: et omnibus sanctorum tuorum. Ut illis proficiat ad honore, nobis autem ad salutem. Et illi pro nobis intercedere digneris in celis quorum memoriam agimus in terris. Per eundem Christum Dominum nostrum. Amen.

Postea deponat calicem super altare in modum crucis: et hostiam ante pedes calicis et patenam aliquantulum super corporali ad dexteram et cooperiat calicem cum corporali dicens.

Acceptum sit omnipotenti Deo sacrificium nostrum. In nomine Patris et Filii et Spiritusssancti. Amen.

Deinde benedicat utrumque simul dicens.

Veni sanctificator omnipotens eterne Deus ac bene+dic hoc incensum et acceptabile fiat Domino in odorem suavitatis. Amen.

Deinde incenset sacrificium dicens

Incensum istud ad te benedictum ascendat ad te Domine et descendat super nos misericordia tua. Domine clamavi ad te exaudi me. Intende voci mee dum clamavero ad te. Dirigatur oratio mea sicut incensum in conspectu tuo. Elevatio manuum mearum sacrificium vespertinum.

Deinde lavet manus et dicat.

Lavabo inter innocentes manus meas et circumdabo altare tuum, Domine. Ut audiam vocem laudis tue, et enarrem universa mirabilia tua. Domine, dilexi decorem domus tue, et locum habitationis glorie tue. Ne perdas cum impiis Deus animam meam, et cum viris sanguinum vitam meam. In quorum manibus iniquitates sunt: dextera eorum repleta est muneribus. Ego autem in innocentia mea ingressus sum: redime me et miserere mei: Pes meus stetit in directo: in ecclesiis benedicam te, Domine. Gloria Patri

Postea pre dēsañ [?} medium altaris dicat orationem sequentem, profunde inclinante.

In spiritu humilitatis et in animo contrito suscipiamur ad te et sic fiat sacrificum nostrum ut a te suscipiatur hodie et placeat tibi Domine Deus omnipotens Pater. In nomine Patris et Filii et Spiritussancti. Amen.

Deinde vertens se ad populum dicat

Orate pro me fratres et sorores ut meum pariter et vestrum in conspectu Domini acceptum sit sacrificium.

Deinde dicat secretas et in fine ultime secrete dicat Per Dominum usque ad Per omnia secula seculorum.

[Here are the prefaces, each beginning Aeterne Deus].

Sanctus. Sanctus. Sanctus Dominus Deus sabaoth. Pleni sunt celi et terra gloria tua. Osanna in excelsis. Bene+dictus qui venit in nomine Domini. Osanna in excelsis.

Te igitur, clementissime Pater, per Jesum Christum Filium tuum Dominum nostrum, supplices rogamus et petimus, 

Hic osculetur altare

uti accepta habeas et benedicas hec + dona, hec + munera, hec + sancta sacrificia illibata. In primis, que tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N. et Rege nostro N. et omnibus orthododoxis atque catholice, et apostolice fidei cultoribus.

Petitio secunda pro fratribus spiritualibus.

Memento, Domine, famulorum famularumque tuarum N. et N. 

Hic faciat memoriam recommendatorum: sed non longam quia periculosa forte erit.

et omnium circumstantium, atque fidelium christianorum quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus: vel qui tibi offerunt hoc sacrificium laudis, pro se, suisque omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suæ: tibique reddunt vota sua eterno Deo, vivo et vero.

Petitio teria pro sacerdotibus et ministris. Hic interservuntur aliqua verba in precipuis festivitatibus.

Communicantes, et memoriam venerantes, in primis gloriosæ semper Virginis Marie, Genetricis Dei et Domini nostri Jesu Christi: sed et beatorum apostolorum ac martyrum tuorum, Petri, Pauli, Andree, Jacobi, Joannis, Thome, Jacobi, Philippi, Bartholomæi, Matthæi, Simonis et Thaddæi: Lini, Cleti, Clementis, Silvestri, Cornelii, Cypriani, Laurentii, Crisogoni, Joannis et Pauli, Cosmæ et Damiani: Et eos quorum hodie gloriosus celebratur triumphus: et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuæ muniamur auxilio. Per eundem Christum Dominum nostrum. Amen

Hic interservuntur aliqua verba in precipuis festivitatibus. Inclinet se ante altare dicens

Hanc igitur oblationem servitutis nostre, sed et cuncte familiæ tue, quesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab æterna damnatione nos eripi, in electorum tuorum jubeas grege numerari. Per Christum Dominum nostrum. Amen.

Hic erigat se sacerdos dicens:

Quam oblationem tu, Deus, in omnibus, quæsumus, 

Signet super calicem et hostiam simul. 

bene+dictam, adscri+ptam, ra+tam, rationabilem, acceptabilemque facere digneris:  

Hic faciat primo crucem super solam hostiam deinde super solum calicem, dicens:

ut nobis Cor+pus et San+guis fiat dilectissimi Filii tui Domini nostri Jesu Christi.

Tersis digitis oblatam accipiat dicens:

Qui pridie quam pateretur, accepit panem in sanctas ac venerabilis manus suas, 

Hic accipiat panem in manus: et sursum erigat visum absque mora:

et elevatis oculis in cælum ad te Deum Patrem suum omnipotentem tibi gratias agens, bene+dixit, fregit, dedit discipulis suis, dicens: Accipite, et manducate ex hoc omnes: Hoc est enim corpus meum.

Hic hostia levetur et reponatur: deinde calicem accipiat dicens.

Simili modo postquam cenatum est, accipiens et hunc preclarum Calicem in sanctas ac venerabiles manus suas: item tibi gratias agens, bene+dixit deditque discipulis suis dicens: Accipite, et bibite ex eo omnes. Hic est enim Calix Sanguinis mei, novi et æterni testamenti: misterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum.

Hic calicem levat et postmodum reponat et cooperiat dicens: 

Hæc quotiescumque feceritis, in mei memoriam facietis.

Hic extendat brachia in modum crucis sursum elevata. 

Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, eiusdem Christi Filii tui Domini nostri tam beatæ passionis, necnon et ab inferis resurrectionis, sed et in cælos gloriosæ ascensionis: offerimus preclare maiestati tue de tuis donis ac datis,

Hic faciat tres cruces insuper utrumque dicens

hostiam + puram, hostiam + sanctam, hostiam + immaculatam, 

Hic signet corpus Domini solum.

Panem + sanctum vite æterne,

Signet calicem solum.

et Calicem + salutis perpetuæ. Supra que propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium Patriarchæ nostri Abrahæ: et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.

Cancellatis manibus inclinans se dicat:

Supplices te rogamus, omnipotens Deus, iube hec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinæ maiestatis tuæ: 

Erigens se, osculetur altare dicens:

ut, quotquot ex hac altaris participatione sacrosanctum Filii tui

Hic primo signet Corpus Domini: deinde Sanguinem

Cor+pus, et Sangui+nem sumpserimus, 

Hic signet seipsum.

omni bene+dictione celesti et gratia repleamur. Per eundem Christum Dominum nostrum. Amen.

Petitio iiii pro universis fidelibus defunctis in q due orationes dicuntur.

Memento etiam, Domine, famulorum famularumque tuarum N. et N., qui nos præcesserunt cum signo fidei, et dormiunt in somno pacis. 

Hic meditandum et pro familiaribus animis [?] defunctis. Ipsis, Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulges, deprecamur. Per eundum Christum Dominum nostrum. Amen.

Hic exaltans vocem paululum tundet pectus parum [?] cum summitatibus illorum [?] solummom [???] digitorum quibus sacrum altaris non tangitur dicens:

Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Cæcilia, Anastasia, et omnibus Sanctis tuis: intra quorum nos consortium, non æstimator meriti, sed veniæ, quæsumus, largitor admitte. Per Christum Dominum nostrum. 

Hic non dicatur amen.

Per quem hec omnia, Domine, semper bona creas,

Hic signat ter utrumque, dicens:

sancti+ficas, vivi+ficas, bene+dicis, et prestas nobis. 

Deinde discooperiat calicem, et sumat Corpus Domini inter manus et faciat quinque cruces cum Corpore Domini super calicem: secunda crux calici coequetur videlicet de labio ad labium: tertia infra calicem: quarta fiat sicut prima: quinta inter calicem et presbiterum. 
Per ip+sum,  et cum ip+so,  et in ip+so, est tibi Deo Patri + omnipotenti,  in unitate + Spiritussancti, omnis honor, et gloria.

Deinde deponat Corpus Domini: et cooperiat calicem cum corporali et postea alta voce incipiat.

Per omnia secula seculorum. Amen. Oremus. Preceptis salutaribus moniti et divina institutione formati audemus dicere. Pater noster, qui es in celis: sanctificetur nomen tuum; adveniat regnum tuum; fiat voluntas tua sicut in caelo, et in terra. Panem nostrum quotidianum da nobis hodie et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris et ne nos inducas in tentationem. Sed libera nos a malo.

Libera nos, quæsumus, Domine, ab omnibus malis, præteritis, præsentibus, et futuris: et intercedente beata et gloriosa semperque Virgine Dei Genitrice Maria, et beatis Apostolis tuis Petro et Paulo, atque Andrea, cum omnibus Sanctis, da propitius 

Hic accipiat patenam et osculetur eam

pacem in diebus nostris: 

Hic supra caput in modum crucis cum patena signet

ut, ope misericordie tue adjuti, 

Hic tangat pectus in modum crucis cum patena

et a peccato simus semper liberi, 

Hic tangat oculos:

et ab omni perturbatione securi.

Hic deposita patena ante pedes calicis: discooperiatur calix et Corpus Domini utraque manu teneatur supra medium calicis, et frangatur primo in duas particulas: et particula dextre manus locetur in patena. Dein frangatur particula residua in sinistra manu iterum in duas partes: et pars sinistre manus locetur in patena cum prima parte. Sed tertiam teneat super calicem dicens:

Per eundem Dominum nostrum Jesum Christum 

Hic fiat prima fractio

Filium tuum. Qui tecum vivit et regnat in unitate

Secunda fractio:

Spiritussancti Deus.

Deinde teneat tertiam partem super calicem donec misceatur cum sanguine, et paululum calicem levet dum dicitur

Per omnia secula seculorum. 

Et statim deponat.

Agnus Dei, qui tollis peccata mundi: miserere nobis. Agnus Dei, qui tollis peccata mundi: miserere nobis. Agnus Dei, qui tollis peccata mundi: dona nobis pacem.

Deinde commiscetur Corpus cum Sanguine dicat.

Hec sacrosancta commixtio et consecratio Corporis et Sanguinis Domini nostri Jesu Christi fiat mihi et omnibus sumentibus salus mentis et corporis et ad vitam eternam promerendam et capescendam sit preparatio salutaris. Amen.

Oratio subscripta dicatur antequam pax detur que non pretermittatur nisique Missa fiat pro defunctis: et in die cene Domini. [this para diff to read]

Domine Jhesu Christe qui dixisti apostolis tuis; pacem meam do vobis pacem relinquo vobis: ne respicias peccata mea sed fidem sancte ecclesie tue catholice: eamque secundum voluntatem tuam pacificare custodire adunare et regere digneris. Qui cum Patre et Spiritussancto vivis et regnas Deus per omnia secula seculorum. Amen.

Osculans [librum ?] et altare dicat

Pax Christi et sancte matris Ecclesie abundet semper in cordibus nostris.

Osculans sacrum[?] Corporis et Sanguinis dicat

per spiritumsanctum qui datus est nobis.

Dans pacem clerico dicat.

Pax tecum.

Respondeat clericus.

Et cum spiritu tuo.

Deinde subiungat presbiter.

Habete vinculum pacis et charitatis ut apti sitis misteriis sacrosanctis: per Christum Dominum nostrum. Amen.

Antequam communicet dicat orationes sequentes

Domine sancte pater omnipotens eterne Deus: da mihi hoc corpos et sanguinem filii tui Dominie nostri Jesus Christi ita digne sumere ut merear per hoc remissionem omnium peccatorum meorum accipere: et tuo sancto spiritu repleri: quia tu es Deus solus, et preter te non est alius, cuius regnum et imperium sine fine permanet in sæcula sæculorum. Amen. 

Oratio.

Domine Jesu Christe Fili Dei vivi, qui ex voluntate Patris, cooperante Spiritusancto, per mortem tuam mundum vivificasti: libera me, quæso, per hoc sacr* [?] Corpus et Sanguinem tuum a cunctis iniquitatibus meis et ab universis malis: et fac me tuis semper obedire mandatis: et a te nunquam in perpetuum separari permittas, Salvator mundi, qui cum eo Patre et eodem Spiritu Sancto vivis et regnas Deus, per omnia sæcula sæculorum. Amen. 

Accipiat patenam inter manus in quo locatum est Corpus Domini dicens:

Panem celestem accipiam et nomen Domini invocabo.

Deinde dicat ter.

Domine non sum dignus ut intres sub tectum meum: sed tantum dic verbo et sanabitur anima mea,

Hic signet se cum patena dicens:

Corpus Domini nostri Jesu Christi custodiat animam meam in vitam eternam. Amen.

Hic communicet et postea levet calicem dicens.

Quid retribuam Domino pro omnibus que retribuit mihi. Calicem salutaris acipiam et nomen Domini invocabo. Laudans invocabo Dominum et ab inimicis meis salvus ero.

Hic signet se cum calice in modum crucis dicens.

Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam eternam. Amen.

Postquam communicaverit dicat

Corpus tuum Domine quod sumpsi, et Sanguis, quem potavi, adhereat semper in visceribus meis: et presta; ut in me non remaneat scelerum macula, quem pura et sancta refecerunt sacramenta: Qui vivis et regnas cum Deo Patre in unitate spiritus sancti. Per omnia secula seculorum. Amen.

Deinde lavet digitos: et sumpta lotione veniat ad medium altaris et ibi inclinatus dicat

Quod ore sumpsimus, Domine, pura mente capiamus: et de munere temporali fiat nobis remedium sempiternum. Amen.

Deinde lavet manus dicens psalmus

Nunc dimittis

usque ad finem. Hic legatur cõro [??].

Dictoque Ita missa est inclinet se sacerdos dicens

Placeat tibi sancta Trinitas obsequium servitutis meæ et præsta, ut hoc sacrificium quod oculis tuæ majestatis indignus obtuli tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli, sit, te miserante, propitiabile: hic et in vitam eternam. In qua vivis et regnas Deus. Per omnia sæcula sæculorum. Amen.

Deinde fiat benedictio super populum dicens,

Benedicat vos divina maiestas Pa+ter et Fi+lius et Spiritus+sanctus. Amen.

Dominus vobiscum.

Et cum spiritu tuo.

Initum sancti evangelii secundum Joannem.

In principio erat. a xiii.