Bellarmine · De Controversiis · On the Sacrament of the Eucharist · Book VI: On the Sacrifice of the Mass (Second)
Chapter 16: On the Things Which Are Recited in the Mass of the Catechumens
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. IV, De Sacramento Eucharistiae, Book VI: On the Sacrifice of the Mass (Second Book). The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
There remains the last controversy, on the truth of the Canon and of the other things which are recited in the Mass. Here it is to be observed that the Mass is wont to be divided into four parts. The first is from the beginning to the Offertory, which is wont to be called the Mass of the Catechumens. The second, from the Offertory to the Consecration, which is called by the Greeks the [anaphora], by some Latins the lesser Canon. The third, from the Consecration to the Communion, which is called the greater Canon. The fourth, from the Communion to the end.
On the Psalm "Judica" and the Confession.
First, therefore, before the beginning of the Mass, Psalm 42, Judge me, O God, is pronounced, and a general confession is made. And indeed no one can reprehend the Psalm, nor even the confession, inasmuch as it is made to God and to the neighbors standing by; but inasmuch as it is made to the Saints, the adversaries do not approve it, because they think the Saints cannot hear it, since they are so far off. But the Catholic Church in no way doubts that the Saints know our confessions, as also our prayers, both from the rite of invoking the Saints, which was always in use among true Christians, as we fully taught in Book 1 on the Church triumphant, and from the miracles which in all ages have been done at the invocation of the Saints, many of which Augustine relates, Book 22 of the City of God, chapter 8. We, therefore, confess to God, to the Saints, and to the present Church, because we offend all when we sin, as he too said, Luke 15: I have sinned against heaven and before thee.
But that the usage of confession before the Introit of the Mass is ancient is clear both from Micrologus, chapter 1, where he openly says that the confession is wont to be premised, and also from the Liturgy of Saint James, which begins from a confession.
On the Introit.
There follows the Introit, which consists of an antiphon and a psalm, with the “Glory be to the Father.” It is called the Introit, because it is sung by the choir at the entrance (introitus) of the priest to the altar, as Micrologus will have it, chapter 1; or, as Conrad Brunus, Book 2, chapter 1, and others will have it, because it is the entrance, that is, the beginning of the Mass. It is generally agreed among the authors that the usage of the Introit was introduced by Pope Celestine I: for thus writes Walafrid, chapter 22, Micrologus, chapter 1, and others passim. But this is not to be taken so simply.
For first, he did not institute the usage of singing one versicle, as we now do, but that the 150 Psalms of David should be sung antiphonally in order before the sacrifice: as Anastasius the Librarian writes in his life. But afterward, for the sake of avoiding prolixity, some versicles were selected which seemed fitter for exciting devotion: and the whole Psalms were left to the Canonical Hours. Then Celestine was not absolutely the first who employed Psalms at the sacrifice, but perhaps was the first who wished this to be observed at Rome.
For otherwise Dionysius the Areopagite, chapter 3 of the Ecclesiastical Hierarchy, makes mention of the Psalms which were sung at the beginning of the Mass: and Saint Basil in his Liturgy, near the beginning, commands three or four versicles of a Psalm to be sung. But even if this institution had its origin from Celestine, it could not be reprehended, since the Introit is almost always taken from divine Scripture, and this usage has been retained by the whole Church for more than a thousand years.
On the "Glory be to the Father, etc."
The versicle: “Glory be to the Father, and to the Son, and to the Holy Spirit, etc.”, which is added to the Introit, is thought by some to have been composed by Saint Jerome, at the request of Pope Damasus: in which opinion is Alcuin, in his book on the divine offices: but it is truer, what Walafrid writes in his book on ecclesiastical observances, chapter 25, that this versicle was composed by the Council of Nicaea. For that before the time of Jerome and Damasus there was a usage in the Church of singing this versicle at the end of the Psalms is clear from Theodoret, Book 2 of the History, chapter 24, and Sozomen, Book 3, chapter 19, who write that at Antioch, in the times of the Emperor Constantius, the Catholics and Arians were wont to be distinguished at the end of the psalms, because the former sang: “Glory be to the Father, and to the Son, and to the Holy Spirit,” but the latter: “Glory be to the Father, through the Son, in the Holy Spirit.” Basil too disputes of this versicle, “Glory be to the Father, etc.,” in his book on the Holy Spirit, chapter 28. The Council of Vaison too, which was celebrated more than 1100 years ago, canon 5, testifies that not only at Rome, but also in the whole East and through Africa, after “Glory be to the Father, and to the Son, and to the Holy Spirit,” it was wont to be subjoined: “As it was in the beginning, etc.” Further, the two letters which are circulated on this matter, of Damasus to Jerome and of Jerome to Damasus, are spurious and most inept, and therefore deservedly relegated to the fourth volume.
On the "Kyrie eleison."
There follows the invocation “Kyrie eleison,” which the Greeks call the Litany, from the Greek word [litaneuein], which is to supplicate. But that this part of the Mass is most ancient is clear from the Liturgies of James, Basil, and Chrysostom. Basil too disputes of this supplication in letter 63, which he writes to the Neocaesareans. Among the Latins too it is a most ancient custom to sing this same Litany in Greek words. For Saint Gregory, Book 7, letter 63, when he was accused of having introduced the Kyrie eleison and some other of the Greek ceremonies into the Latin Church, answered that he preserved or renewed the ancient ceremonies of the Roman Church, and did not receive them from the Greeks; which he also proves from this, that among the Greeks the Kyrie eleison is said by the people, among the Latins by the priest; and that the Greeks do not interpose the Christe eleison, as the Latins do, but simply say Kyrie eleison. But that it is most true, what Saint Gregory says, that this form of supplicating was not introduced by him into the Latin Church, can be understood from the Council of Vaison, which was celebrated a hundred and fifty years before the age of Gregory. For in that Council, canon 3, the priests in Gaul are bidden to say the Kyrie eleison at Mass, and the reason is given, that in the Apostolic See and through all Italy that supplication was said at the Masses. Saint Augustine too, in his altercation with Pascentius, which is had among the letters at number 178, says that by all Christians, Greeks, Latins, Barbarians, God is supplicated to have mercy, in the Greek tongue.
On the "Glory to God in the highest."
Of the “Glory to God in the highest,” which is named the Angelic hymn, almost all deliver that the institution of Saint Telesphorus the Pope was that this hymn should be said at the Masses. So Walafrid, chapter 22 on ecclesiastical observances, and all others. And indeed as regards the first words, they are had in the Gospel, Luke 2, and are recited also in the most ancient Liturgy of Saint James: but who added the rest is not so certain. Innocent III, Book 2 on the mysteries of the Mass, chapter 20, writes that this addition is attributed by some to Telesphorus, but by more it is attributed to Hilary of Poitiers: but whoever finally was the author, it has nothing at all of offense, whence it pleased even Luther, as is clear from his book on the form of the Mass.
On the "The Lord be with you."
There follows the salutation: “The Lord be with you,” which ceremony we use as often as we excite the people, either to pray or to hear: whence it is premised before the “Let us pray,” and before the Gospel, and the preface, and other things of the kind. And so it is a certain religious excitation or invitation, and serves in place of an adverb of calling, in the way that religious men of old, as Augustine testifies on Psalm 32, when they called another, were wont to say: “Thanks be to God,” which even now is kept by many: in the way also that holy Paula, to call together the virgins, used that word: “Alleluia,” as Saint Jerome writes in her life: and now in the monasteries of virgins it is wont to be said: “Hail Mary.” Further, this salutation “The Lord be with you” is taken from the custom of the Hebrews, who saluting said, "The Lord be with thee," or "with you," as is clear from Judges 6, Ruth 2, 2 Paralipomenon 27, and Luke 1.
Of this salutation Peter Damian writes a whole book, which is entitled On "The Lord be with you," where he proves that it ought to be said even by those who recite the Canonical Hours alone: where he also warns that in the Mass it ought to be said by bishops: “Peace be to you,” in place of "The Lord be with you," because the Lord, Matthew 10, taught the Apostles, whom the bishops succeed, to announce peace when they entered any place. And although the First Council of Braga, canon 21, commands all, both bishops and presbyters, to salute the people in the same way at Mass, yet this custom of the churches is to be kept.
But that it is a most ancient ceremony in the Mass that the priest salute the people is clear, not only from the cited Council, which was celebrated more than 900 years ago, but also from the most ancient Liturgies of James, Basil, Chrysostom, and others, in which we read passim either “Peace be to you” or "The Lord be with you," and to each it is responded: “And with thy spirit.”
On the Collect.
After the salutation the Collect is said, of which three things are to be said. First, of the name. Secondly, of the antiquity. Thirdly, of the form. Of the name many have written many things not very probable: there are two truer opinions. One, that it is called a Collect because in very few words it collects whatever is to be asked of God for the whole people. So Strabo teaches, chapter 22, and Micrologus, chapter 3. The other opinion, which perhaps is truer, will have those prayers called Collects, by a figure of understanding, from the very celebration of the Mass, which by the ancients was called the Collect (Collecta), because to it the people was gathered (colligebatur): for that by the ancients the celebration of the Mass was called the Collect is clear from those words of Saint Augustine in the little summary of the conference, on the conference of the third day: “They confessed that they had held the Collect and the Lord's rite.” There are extant in Surius, at the end of the first volume, the acts of certain Martyrs, and they seem to be those which Augustine cites, in which most frequently we read, "to make or celebrate the Collect," for that which is "to celebrate the Mass." Hence also Tertullian in his book on flight in persecution, at the end: “How shall we gather (colligemus),” he says, “how shall we celebrate the Lord's solemnities?” Hence, therefore, the prayer which is said in the Mass seems to have been called a Collect, because it is the end, nay even the beginning and the middle, of that whole action which was called the Collect. For prayers are said in the same number and order at the beginning of the Mass, in the middle, and at the end: by which reason also sometimes the same Collects are called Masses, because they are a certain, and that not the least, part of the Mass. So much for the name.
Further, the antiquity can be known from this, that there was always a usage in the Church that Christians were never gathered together but that the end was a prayer, as is clear from Justin, Apology 2, at the end, and Tertullian in the Apologetic, chapter 39; nay even the Apostle commanding this, 1 Timothy 2. But the Collects of our Missal, which indeed are most beautiful, are believed to have been composed by the ancient Pontiffs, and gathered into one by Saint Gregory, as Walafrid Strabo signifies, chapter 22.
As regards the form, it is prescribed in the Third Council of Carthage, chapter 23, that the prayer which is said in the Mass be directed to the Father; nor yet does it thence follow that the Son and the Holy Spirit are not to be invoked, or are not invoked in the Mass. For as Tertullian in his book on prayer rightly teaches, on account of the unity of the essence, in the Father are always understood the Son and the Holy Spirit. The same we see in the oblation of the sacrifice, which is properly directed to the Father, as is clear from that beginning of the Canon: “Thee therefore, most merciful Father, through Jesus Christ,” and yet the sacrifice is offered to the whole Trinity, as Saint Fulgentius proves, Book 2 to Monimus, chapters 2, 3, 4, and 5; nay from the conclusion of the Collect it is openly gathered that with the Father are invoked together the Son and the Holy Spirit: for when we say that the Son and the Holy Spirit live and reign with the Father through all ages of ages, we at the same time indicate that we invoke the Son and the Holy Spirit with the Father.
But why the Collects are ordinarily directed to the Father, not to the Trinity, there are two causes. One, because the Lord so taught us to pray, Matthew 6: Our Father who art in heaven, and John 16: Whatsoever you shall ask the Father in my name. The other, because the prayer ought always to be concluded through Christ, since He is our advocate, through whom we ask all things. But it would have been inconvenient to direct the prayer to the Trinity and to conclude: “Through Thy Son, etc.”; for in that way we would seem to make Christ the Son of the Trinity; but if, the word "Son" being omitted, we said: “Through Christ our Lord,” we would seem to divide the persons of Christ, for we would include one in the Trinity whom we invoke, and exclude the other through whom we invoke. But all inconveniences are taken away when they are directed to one person: and because the person of the Father is the first, and from Him the others draw their origin, it seemed best that, when they were to be directed to one person, they should be directed to the Father. Yet there are certain Collects which are directed to the Son and concluded: “Who livest and reignest, etc.” But these are few, and perhaps not so ancient as the others; perhaps also the Church of set purpose willed some Collects to be directed to the Son, lest men should believe that none but the Father could be invoked in express words.
The prayer being ended, it is responded, Amen, which signifies "truly," or "faithfully": from the Hebrew word which in Hiphil signifies "to believe," and in Niphal "to be stable." The Greeks are wont to render it [genoito], "may it be": for he who responds it desires that it truly and faithfully be so done as is asked in the prayer. But that the usage of responding “Amen” is most ancient is clear from the Apostle, 1 Corinthians 14: He who supplies the place of the unlearned, how shall he answer, Amen? The same is clear from Justin in the second Apology, at the end, Jerome in the prologue of the second book on the Epistle to the Galatians, and Augustine in letter 107 to Vitalis.
On the Epistle.
After the Collect follows a reading from a Prophet or an Apostle: which custom that it is most ancient is clear from Justin, Apology 2 cited, where he says that in the Synaxis lessons from the Prophets and Apostles were wont to be read. The same is clear from Tertullian in the Apologetic, chapter 39, and from Dionysius, chapter 3 on the Ecclesiastical Hierarchy. But this custom seems to have been received from the Hebrews, among whom on every Sabbath, even today, lessons from the Prophets are read in the synagogues. See Luke 4, Acts 13, 15, 17, and 18.
On the Gradual, Alleluia, Tract, Prose.
The lesson being ended, some versicles are read, which for the most part are taken from the Scriptures. And indeed in the Church of the Greeks it is a most ancient custom to insert something between the Epistle and the Gospel, as is clear from the Liturgy of Chrysostom: among the Latins the universal custom does not seem so ancient. For in the Fourth Council of Toledo, celebrated more than 900 years ago, canon 11, praises after the Epistle are forbidden; yet afterward the Roman custom of inserting Graduals and other things of the kind gradually pleased all, and was received and approved everywhere, as Walafrid writes, chapter 22.
But there are four kinds of these versicles: for some are called Responsory or Gradual, others Alleluia, others Tract, others Sequence or Prose. It is called a Responsory, because, one beginning, the others respond, as Rabanus writes, Book 2 on the Institution of Clerics, chapter 51.
But why it is called a Gradual is not delivered by all in the same way: the true reason seems to be that which Beatus Rhenanus delivers, in his annotations on Tertullian's book on the soldier's crown, namely that it is called a Gradual because it was sung while the deacon ascended the steps (gradus) to chant the Gospel. From which also it can be understood why versicles of this kind are chanted, namely lest that time should be spent idly which necessarily had to be interposed between the Epistle and the Gospel, while the deacon prepared himself to chant it. But that it was the custom of the Church that the Gospel should be chanted from a higher place, which even now is observed in many places, is clear from those words of the Roman Order: “When the deacon ascends to read the Gospel, he alone ascends the last step.” And from Cyprian, Book 2, letter 5, where, of Aurelius the Confessor, whom he had ordained to read the Gospel in the church, he says that he came to the pulpit after the platform. Finally in the ancient churches everywhere are found stone pulpits appointed for the use of reading the Gospel: which by Micrologus, chapter 9, and by others are called Ambos, a Greek word; for from [anabaino], "I ascend," is made [ambon], which in the Council of Laodicea, chapter 15, the Latin interpreter renders "pulpit."
Further, the Alleluia, which signifies "Praise the Lord," is sung after the Gradual, as Walafrid testifies, chapter 22; and in its place, on the days of fasting, the Tract is wont to be said, which are other versicles taken from the Scriptures; but these versicles are called Tracts, because they ought to be sung gravely and drawn out (tractim) as a sign of sadness, as pleases Durandus. Finally on the most solemn feasts, as at Easter and Pentecost, the Sequence or Prose is wont to be added, which are certain rhythmic verses.
None of these is reprehended by Luther, except that we do not always say Alleluia: wherefore he himself decreed in the form of the Mass that even in Lent and in Holy Week itself the Alleluia should be chanted. But in this matter he departs altogether rashly from the usage of antiquity. For first, in the Fourth Council of Toledo, canon 11, it is expressly provided that in Lent the Alleluia be not sung. Augustine in letter 119, chapter 15, says that it was a most common usage that only from Easter to Pentecost the Alleluia should be sung daily, and on the Lord's days, as a sign of joy, on account of the resurrection of Christ. And Saint Gregory was once reprehended for commanding the Alleluia to be sung at the Masses outside the time of Pentecost, namely on all feasts, except those which fall between Septuagesima and Easter; to whom he answers that this usage did not begin with him, but was introduced in the time of Damasus, Saint Jerome being the author. See Book 7, letter 63, to John, Bishop of Syracuse. But that the Alleluia is a canticle of joy, and is deservedly intermitted on the days of penance and mourning, is clear from divine Scripture. For Tobias 13, where the glory of the heavenly Jerusalem is described, among other things we read: And through its streets Alleluia shall be sung. And Apocalypse 19 the joy of the Saints is described, which will be in heaven after the day of Judgment: And I heard, he says, as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying, Alleluia, let us rejoice and exult, etc.
One thing here can be added from Rupert, Book 1 on the divine offices, chapter 31: that the Gradual is versicles pertaining to penance, and therefore in the Paschal time it is omitted, and in its place the Alleluia is doubled, because that whole time is a time of remission and joy: as on the contrary from Septuagesima to Easter the Alleluia is omitted, and those things are doubled which pertain to mourning and penance.
There follows then the Gospel reading, which it is established is most ancient, not only from all the Liturgies, but also from the Council of Laodicea, chapter 16, the Fourth of Carthage, canon 81, and of Valence, canon 2. Likewise from the Fathers, Chrysostom, homily 6 on penance, and homily 3 on Second Thessalonians, Augustine in the preface to the Epistle of John, where he makes mention of certain lessons from the Gospel which were read according to the diversity of the feasts, Jerome in the letter to Sabinian the deacon, and finally from the decretal letter of Pope Anastasius I, where all are bidden to hear the Gospel standing, out of reverence for the Lord speaking. Which ceremony he did not himself first institute, as many think, but confirmed and commanded to be observed, even in those places where it was not observed. For Clement, Book 2 of the Constitutions, chapter 57, otherwise 61, says that the Apostles commanded this, that all, both clerics and laity, should rise when the Gospel is read.
Further, the ceremonies of asking the blessing before the Gospel, and the excitation of the people by those words: “The continuation of the holy Gospel according to Matthew”; and the response: “Glory to Thee, O Lord,” are had also in the Mass of Saint John Chrysostom; and in Amalarius, book on the office of the Mass, chapter 18, and Alcuin in his book on the divine offices.
On the Creed.
The Creed is rightly pronounced after the Gospel, because faith follows from the hearing of the word of God. But the usage of singing the Constantinopolitan Creed in the Mass is more ancient among the Orientals than among the Occidentals: for in the Mass of Chrysostom it is expressly had, and the same is gathered from the Third Council of Toledo, which yet was celebrated about 1000 years ago; for in that Council, canon 2, it is decreed that, according to the custom of the Orientals, the Creed be said at Mass every Sunday. Walafrid Strabo too writes, chapter 22, that among the Germans and Gauls the usage of reciting the Creed at the Masses chiefly prevailed in the time of Charlemagne, on the occasion of Felix, Bishop of Urgel, who at that time had been condemned for heresy.
Show the Latin (Vives edition, OCR)
CAPUT XVI.
De iis. qux recitantur in Missa
Catechumenorum
Restat postrema controversia de veritate
Canonis, et aliorum, qua; in Missa recitantur.
Ulii illud est observandum, Missam in qua-
tuor partes dividi solere. Prima est, ab ini¬
tio usque ad Offertorium, qua; dici solet
Missa Catechumenorum. Secunda, ab Offer¬
torio usque ad Consecrationem, qute dicitur
a Gixecis dvccpop*, a Latinis nonnullis Canon
minor. Tertia, a Consecratione usque ad
Communionem, qua; dicitur Canon major.
Quarta, a Communione, usque ad finem.
UE PSALMO Judica. ET CONFESSIONE.
Primum igitur ar.te Missa; initium pronun¬
tiatur Psal. 42. Judica me Deus, et fit gene¬
ralis confessio. Et quidem Psalmum repre¬
hendere nemo potest, neque etiam confes¬
sionem, quatenus fit Deo et proximis adstan-
tibus, sed quatenus fit Sanctis, adversarii eam
non probant, quod existiment Sanctos eam
audire non posse, cupa tam procul absint.
Sed Ecclesia Catholica nihil dubitat, Sanctos
cognoscere, ut orationes, ita etiam confes¬
siones nostras, tum ex ritu invocationis
Sanctorum, qui sernper fuit in usu apud
veros Christianos, ut fuse docuimus in i. lib.
de Ecclesia triumphante, tum ex miraculis,
qiuo omnibus sa;culis facta sunt ad Sanctorum
invocationem, quorum multa refert Augusti¬
nus xxii. de Giv. Dei cap. 8. Nos igitur con¬
fitemur Deo, Sanctis, et Ecclesia" priesenti,
quia omnes offendimus, cum peccamus, ut
ille etiam dicebat, Luca; xv : Peccavit in cadum
et coram te (3).
(') Psnl. fXL, 2. — (2) Psal. XLTI, 1. - (3) Luc. XV, 2!.
CAPUT XYI.
409
Usum autem confessionis antiquum esse
ante Introitum Missa) patet tum ex Micrologo
cap. i. ubi aperte dicit, praemitti solere con¬
fessionem, tum etiam ex Liturgia sancti
Jacnbi, qua; a confessione incipit.
DE INTROITU.
Sequitur Introitus, qui constat ex Anti-
phona, et Psalmo, cum « Gloria Patri. » Dici¬
tur introitus, quia canitur a choro in introitu
Sacerdotis ad altare, ut vult Micrologus, cap.
1 vel ut Cbnradus Brunus, lih. u. cap. I
et alii volunt, quia est Introitus, id est,
initium Missa;. Convenit fere inter auctores,
usum Introitus introductum esse a Ccelestino
1. Pontifice: sic enim scribit Walfridus cap.
22. Micrologus cap. i. et alii passim. Sed
non est hoc ita simpliciter accipiendum.
Nam in primis non instituit ipse usum ca¬
nendi unum versiculum, ut nunc facimus,
sed ut Psalmi Davidis 150. antiphonatim
canerentur per ordinem ante sacrificium :
ut in ejus vita scribit Anastasius Bibliothe-
earius. Sed postea vitanda; prolixitatis causa
selecti sunt versiculi aliqui, qui ad excitan¬
dam devotionem viderentur aptiores : et
Psalmi integri relicti sunt horis Canonicis.
Deinde, 'Coelestinus non fuit absolute primus,
qui Psalmos ad sacrificium adhibuit, sed
forte primus fuit, qui Romae id observari vo-
luit.
Nam alioqui Dionysius Areopagita cap. 3.
Ecclesiastica; hierarchise, meminit Psalmo¬
rum, qui ad initium Missa; canebantur : et
S. Basibus in sua Liturgia circa initium ju¬
bet tres aut quatuor versiculos Psalmi de¬
cantari. Sed etiamsi, a Ccelestino ha;c insti¬
tutio ortum habuisset, reprehendi non posset,
cum Introitus fere semper ex divina Scri¬
ptura sumatur, et ab universa Ecclesia iste
usus ab annis amplius mille retentus sit.
DE (( GLORIA PATRI, ETC. ))
Versiculus: «Gloria Patri, et Filio, et
Spiritui sancto etc. » qui additur ad Introi¬
tum, putatur a nonnullis a S. Hieronymo
compositus, rogatur Damasi Papie : in qua
opitionc est Alcuinus, in lib. de officiis divi¬
nis : sed verius est, quod scribit Walfridus
in lib. de observationibus Ecclesiasticis, cap.
25. compositum cum versiculum fuisse a
Nicaeno Concilio. Nam ante Hieronymi, et
Damasi tempus fuisse usum in Ecclesia ca¬
nendi eum versiculum ad finem Psalmorum,
patet ex Theodoreto, lib. ii. hist. cap. 24.
et Sozomeno, lib m. cap 19. qui scribunt
Antiochia; temporibus Constantii Imperato¬
ris Catholicos, et Arianos in psalmorum fine
discerni solitos, quod illi canerent : » Gloria
Patri, et Filio, et Spiritui sancto, » isti au¬
tem : « Gloria Patri, per Filium in Spiritu
sancio». Basibus etiam de hoc versiculo,
« Gloria Patri etc. » disputat in lib. de Spiritu
sancto, cap. 28. Testatur quoque Concilium
Yasense, quod ante annos 1100. celebratum
est, can. 5. non solum Boma;, sed etiam in
toto Oriente, et per Africam, post « Gloria
Patri, el Filio, et Spiritui sancto, » subjungi
solitum : « Sicut erat in principio etc. »
Porro epistola; duae, qua; circumferuntur de
hac re, Damasi ad Hieronymum, et Hiero¬
nymi ad Damasum, supposititiae, et ineptis¬
sima; sunt, et ideo ad tomum iv merito rele¬
gata;.
DE (( KYRIE ELEISON. »
Sequitur invocatio «Kvrie eleison »,quam
Cneci Litaniam vocant, a verbo Graeco Xna-
vaustv, quod est, supplicare. Esse autem anti¬
quissimam hanc Missa; partem, patet ex Li~
turgiis, Jacobi, Basilii, et Chrysostomi. Dis¬
serit etiam de hac supplicatione Basibus in
epist. 63. quam scribit ad Neocaesarienses.
Apud Latinos etiam antiquissima consuetudo
est, eamdem Litaniam Graecis vocibus ca¬
nendi. Nam sanctus Gregorius, lib. vii. epist.
63. cum accusaretur, quod Kvrie eleison, et
alia, nonnulla ex Graecorum caeremoniis in
Latinam Ecclesiam invexisset : respondit se
caeremonias antiquas Ecclesia; Romanae
conservare, vel renovare, non autem a Graecis
accipere ; id quod etiam ex eo probat, quod
apud Graecos dicatur Kyrie eleison a popu¬
lo, apud Latinos a Sacerdote ; et quod Graeci
non interponant Christe eleison, ut Latini fa¬
ciunt, sed simpliciter dicant, Kyrie eleison.
Esse autem verissimum, quod sanctus Grego¬
rius dicit, non a se introductamin Latinam Ec¬
clesiam, hanc supplicandi formam, intelbgi
potest ex Concilio Vasensi, quod annis cen¬
tum, et quinquaiginta ante Gregorii aetatem
celebratum est. Nam in eo Concilio can. 3.
jubentur Sacerdotes in Galbis ad Missam
dicere Kyrie eleison, et ratio redditur, quod
in sede Apostolica, et per omnem Itabam
supplicatio illa ad Missas diceretur. Sanctus
etiam Augustinus in altercatione cum Da-
410
LTBER YI.
scentio, quae habetur inter epistolas numero
178. dicit ab omnibus Christianis Graecis,
Latinis, Barbaris, supplicari Deo ut mise¬
reatur, lingua Gneca,
DE (( GLORIA IN EXCELSIS. ))
De <( Gloria in excelsis Deo, » qui Ange¬
licus hymnus nominatur, tradunt fere omnes,
institutionem esse sancti Telesphori Papse,
ut hic hymnus ad Missas dicatur. Ita Wal-
fridus cap. 22. de observationibus Ecclesia¬
sticis, et omnes alii. Et quidem quod attinet
ad prima verba, ea in Evangelio habentur,
Lucse ii. et recitantur etiam in antiquissima
sancti Jacobi Liturgia: sed quis adjecerit
ceetera, non est usque adeo certum. Inno¬
centius III. lib. ii. de mysteriis Missm cap.
20. scribit eam additionem a nonnullis tri¬
bui Telesphoro, sed a pluribus tamen tribui
Hilario Pictaviensi : sed quicumque tandem
auctor fuerit, nihil omnino offensionis habet,
unde etiam Luthero placuit, ut patet ex
ejus lib. de formula Missa}.
DE (( DOMINUS VOBISCUM. »
Sequitur salutatio : a Dominus vobiscum » ,
qua caeremonia utimur, quotiescumque po¬
pulum excitamus, vel ad orandum, vel ad
audiendum : unde praemittitur ante uOremus»
et ante Evangelium, et praefationem, et alia
hujusmodi. Itaque est quaedam religiosa ex¬
citatio, seu invitatio, et servit loco adverbii
vocandi, quomodo religiosi olim, Augustino
teste in Psalm. 32. cum alium vocarent, di¬
cere solebant : « Deo gratias » , quod etiam
nunc a multis servatur : quomodo etiam san¬
cta Paula ad virgines convocandas utebatur
illa voce : « Alleluia », ut in ejus vita scribit
sanctus Hieronymus : et nunc in Monasteriis
virginum dicisolet : « Ave Maria » . Porro haec
salutatio « Dominus vobiscum, » sumpta est
ex more Hebraeorum, qui salutantes dicebant,
Domius tecum, aut vobiscum, ut patet Ju¬
dicum vi. Ruth. ii. II Paral. xxvn. et Lue. i.
Scribit de bac salutatione integrum librum
Petrus Damianus, qui inscribitur, De Domi¬
nus vobiscum, ubi probat debere dici etiam
ab iis, qui recitant soli Horas Canonicas :
ubi etiam monet in Missa ab Episcopis dici
debere : « Pax vobis, » loco Dominus vobis¬
cum, quia Dominus, Matth. x. docuit Apo¬
stolos, quibus Episcopi succedunt, ut pacem
anunntiarent cum ingrederentur aliquem lo¬
cum. Et quamvis Concilium Bracarense I.
can. 21 jubeat omnes tum Episcopos, tum
Presbyteros in Missa eodem modo populum
salutare ; tamen servanda est ejusmodi Ec-
clesarium consuetudo.
Esse autem antiquissimam caeremoniam
in Missa, ut Sacerdos populum salutet, per¬
spicuum est, non solum ex Concilio citato,
quod ante annos 900. celebratum est, sed
etiam ex vetustissimis Liturgiis, Jacobi, Ba-
silii, Chrysostomi, et aliorum, in quibus pas-
sim legimus, aut « Pax vobis, » aut Dominus
vobiscum, et ad utrumque respondetur : a Et
cum spiritu tuo, »
DE COLLECTA.
Post salutationem dicitur Collecta, de qua
tria dicenda sunt. Primo, de nomine. Se¬
cundo, de antiquitate. Tertio, de forma. De
nomine multi multa non admodum probabi¬
lia scripserunt : duae sunt veriores opinio¬
nes. Una, quod Collecta dicatur, quia pau¬
cissimis verbis colligit quidquid pro toto po¬
pulo a Deo postulandum est. Ita docent Stra¬
bo, cap. 22. et Micrologus, cap. 3. Altera o-
pinio, quae fortasse verior est, vult preces il¬
las dici Collectas, per intellectionis figuram
ab ipsa Missae celebratione, quae ab antiquis
dicebatur Collecta, quia ad eam populus col¬
ligebatur : fuisse enim ab antiquis Missae ce¬
lebrationem appellatam Collectam patet ex
iliis verbis S. Augustini in breviculo colla¬
tionis, collatione tertii diei : « Confitebantur
se Collectam, et Dominicum egisse. » Exstant
apud Surium in fine primi tomi acta Marty¬
rum quorumdam, et videntur esse illa, quae
Augustinus citat, in quibus frequentissime
legimus, Collectam facere, seu celebrare,
pro eo, quod est Missam celebrare. Hinc e-
tiam Tertullianus in lib. de fuga in persecu¬
tione, extremo : « Quomodo colligemus, in¬
quit, quomodo Dominica solemnia celebra¬
bimus ? » Hinc igitur oratio , quae dicitur in
Missa, Collecta dicta esse videtur, quia est
finis ; imo etiam principium, et medium to¬
tius illius actionis, quae Collecta dicebatur.
Orationes enim dicuntur eodem numero et
ordine initio Missae, in medio, et in fine :
qua etiam ratione aliquando eaedem Colle¬
ctae, dicuntur Missae, quia sunt pars quaedam,
eaque non minima Missae. Haec de nomine.
Porro antiquitas inde cognosci potest ,
CAPUT XYI
4\\
quocl usus semper fuit in Ecclesia, ut num-
quam Christiani congregarentur, quin finis
esset oratio, ut patet ex Justino Apologia 2.
extrema, et Tertulliano in Apologetico cap.
39. imo et Apostolo hoc prsecipiente I Tim.
ii. Collectae autem nostri Missalis, quae sane
pulcherrimae sunt, ab antiquis Pontificibus
-compositae, et a S. Cregorio in unum con¬
gregatae creduntur, ut Walfridus Strabo sig¬
nificat cap. 22.
Quod ad formam attinet, praescribitur in
Concilio III. Carthaginensi, cap. 23. ut ora¬
tio, quae in Missa dicitur, dirigatur ad Pa¬
trem, nec tamen inde sequitur, Filium, et
Spiritum sanctum non esse invocandos, vel
in Missa non invocari. Nam ut Tertullianus
in lib. de orat, recte docet, propter essentiae
unitatem, semper in Patre intelliguntur Fi¬
lius, et Spiritus sanctus. Idem videmus in
oblatione sacrificii, quae proprie ad Patrem
dirigitur, ut jiatet exilio initio Canonis : « Te
igitur, clementissime Pater, perJesum Chri¬
stum», et tamen sacrificium toti Trinitati of¬
fertur, ut probat S. Fulgentius lib. ii. ad
Monimum cap. 2. 3. 4. et 3. imo ex conclu¬
sione Collectae aperte colligitur, cum Patre
simul invocari Filium, et Spiritum sanctum :
dum enim dicimus Filium, et Spiritum san¬
ctum cum Patre vivere et regnare peromnia
saecula saeculorum; simul indicamus nos cum
Patre Filium et Spiritum sanctum invoca¬
re.
Cur autem Collectae ordinarie dirigantur
ad Patrem, non ad Trinitatem, duae sunt
causae. Una, quia Dominus ita docuit nos o-
rare Matth. vi : Pater noster qui es in coelis , et
Joan. xvi : Quid quid petieritis Patrem in nomine
meo. Altera, quia debet semper oratio con¬
cludi per Christum, cum sit illo advocatus
noster, per quem omnia petimus. Incommo¬
dum autem fuisset dirigere orationem ad
Trinitatem, et concludere : « Per Filium
tuum, etc. » videremur enim eo modo fa¬
cere Christum Filium Trinitatis ; quod si o-
missa voce Filii, diceremus : « Per Christum
Dominum nostrum, » videremur dividere
Christi personas, nam unam includeremus
in Trinitate, quam invocamus, alteram exclu¬
deremus, per quam invocamus. Tolluntur
autem omnia incommoda, cum diriguntur
ad unam personam : et quia persona Patris
est prima, et ab illa ceeterse originem du¬
cunt; visum est optimum, ut quando ad u¬
nam personam dirigendie erant, ad Patrem
dirigerentur. Sunt tamen qusedam Collectse,
quie diriguntur ad Filium, et concluduntur :
a Qui vivis et regnas etc. » Sed ese paucae
sunt, et fortasse non tam antiquie, quam
aliae ; fortasse etiam dedita opera voluit Ec¬
clesia aliquas Collectas dirigi ad Filium, ne
homines crederent, non posse disertis verbis
invocari nisi Patrem.
Finita oratione, respondetur, Arnen, quod
significat, vere, seu fideliter : a verbo He¬
braeo las, quod in Hiphil significat credere,
et in Niphal, stabilem esse. Graeci vertere
solent ysvoi-ro, fiat : optat enim qui id re¬
spondet, vere et fideliter ita fieri, ut in ora¬
tione postulatur. Esse autem usum antiquis¬
simum respondendi « Amen, » patet ex A-
postolo I Corinth. xiv : Qui supplet locum
idiotae quomodo respondebit, Amen ? (2) Idem
patet ex Justino in 2. Apologia extrema.
Hieronymo in Prologo lib. n. in epistola ad
Galatas : et Augustino in epistola 107. ad
Vitalem.
DE EPISTOLA.
Post Collectam sequitur lectio ex Propheta,
vel Apostolo : quem morem antiquissimum
esse, patet ex Justino Apologia 2. citata, ubi
dicit, in Synaxi lectiones ex Prophetis, et A-
postolis legi consuevisse. Idem patet ex Ter¬
tulliano in Apologetico cap. 39. ex Dionysio,
cap. 3. de Ecclesiast. hierarch. Videtur au¬
tem hic mos ab Hsebrseis acceptus, apud
quos per omne Sabbatum, adhuc hodie le¬
guntur in Synagogis lectiones ex Prophetis.
Vide Luc. 4. Actor. 13. 13. 17. et 18.
DE GRADUALI, ALLELUIA, TRACTU,
PROSA.
Lectione finita, leguntur aliquot versiculi,
qui ut plurimum ex Scripturis sumuntur.
Et quidem in Graicoruin Ecclesia, antiquis¬
sima consuetudo est aliquid interserendi in¬
ter Epistolam, et Evangelium, ut patet ex
Liturgia Chrysostomi : apud Latinos non vi¬
detur usque adeo antiqua universalis consue¬
tudo. Nam in Concilio Toletano IV. celebra¬
to ante annos 900. canon, n. prohibentur
Laudes post Epistolam, tamen postea Roma¬
na consuetudo interserendi Gradualia, et
alia ejusmodi, paulatim omnibus placuit, et
(1) Matth. VI, 9 ; Joan. XVI 23. — (2) I Corinth. XVI, 16.
LIBER VI.
112
ubique recepta ; et approbata fuit, ut scribit
Walfridus cap. 22.
Sunt autem quatuor genera horum versi¬
culorum : nam alii dicuntur Responsorium
seu Graduale, alii Alleluia, alii Tractus, alii
Sequentia, seu Prosa. Responsorium dicitur,
quia uno incipiente alii respondent, ut scri¬
bit Rabarms lib. ii. de Institui. Clericorum
cap. 51.
Cur autem Graduale dicatur, non eodem
modo ab omnibus traditur : vera ratio esse
videtur, quam tradit B. Rhenanus in anno-
tationibus ad librum Tertulliani de Corona
militis, quod scilicet dicatur Graduale, quia
canebatur dum Diaconus gradus ascenderet
ad Evangelium decantandum. Ex quo etiam
intelligi potest, cur ejusmodi versiculi de¬
cantentur, nimirum ne otiose transigeretur
tempus illud, quod necessario interponendum
erat inter Epistolam, et Evangelium, dum
se Diaconus ad illud cantandum praebara-
bat. Fuisse autem morem Ecclesia, ut Evan¬
gelium ex loco altiorc caneretur, quod etiam
nunc in multis loci observatur, perspicuum
est ex illis verbis Ordinis Romani : « Cum
ascendit Diaconus ad legendum Evangelium,
solus ascendit ultimum gradum. » Et Cy¬
priano lib. u. epist. 5. ubi de Aurelio Con¬
fessore, quem ad legendum in Ecclesia Evan¬
gelium ordinaverat, dicit cum ad pulpitum
post catastam venire. Denique in antiquis
Ecclesiis ubique inveniuntur lapidea pulpita
in usum Evangelii legendi instituta : quae a
Micrologo cap. 1). et ab aliis dicuntur Am-
bones, Gra?co vocabulo ; nam ab dgSaivw,
ascendo, fit dg6wv, quod in Concilio Laodi-
eeno cap. 15. Latinus interpres vertit, pul-
p;tum.
Porro Alleluia, quod significat, Laudate
Dominum, canitur post Graduale, teste Wal-
frido cap. 22. et ejus loco in diebus jejunio¬
rum dici solet Tractus, qui sunt alii versiculi
ex Scriptulis desumpti; dicuntur autem hi
versiculi Tractus, quia graviter, et tractim
cani debent in signum maestitiae, ut placet
Durando. Denique in festis solenluissimis, ut
in Paschatc, et Pentecoste addi solet Se¬
quentia, seu Prosa, qui sunt versus quidam
ryth mici.
Nihil horum a Luthero reprehenditur, nisi
quod non dicamus semper Alleluia : quocirca
statuit ipse in formula Missa? ; ut etiam in
Quadragesima, et in ipsa Hebdomada sancta
(!) Tob, XIII, 22. - (2) ApocaL XIX. fi. 7.
decantetur Alleluia. Sed recedit in hac re
omnino temere ab usu antiquitatis. Nam in
primis in Concilio Toletano IV. can. 10. ex¬
presse cavetur, ne in Quadragesima cante¬
tur Alleluia. Augustinus inepistol. 119. cap.
15. dicit, usum fuisse celeberrimum, ut so¬
lum a Paschatc, usque ad Pentecosten quo¬
tidie, et in Dominicis diedus caneretur Alle¬
luia, in signum laetitiae, ob Christi resurre¬
ctionem. Et S. Gregorius aliquando reprehen¬
sus fuit, quod extra tempus Pentecostes ad
Missas cani juberet Alleluia ; nimirum in om¬
nibus festis ; exceptis iis, quae incidunt inter
Septuagesimam, et Pascha. ; quibus ipse re¬
spondet, usum istum non a se incipere, sed
introductum tempore Damasi, auctore S.
Hieronymo. Vide lib. vn. epist. 63. ad Joan.
Syracusanum Episcopum. Esse autem canti¬
cum laetitiae Alleluia, et merito intermitti in
diebus poenitentia? et luctus, patet ex Scri¬
ptura divina. Nam Tobhe 13. ubi describitur
gloria coelestis Hierusalem, inter alia legi¬
mus : Et per vicos ejus Alleluia cantabitur (1).
Et Apocalyp. xix. describitur laetitia Sancto¬
rum, quae erit in coelo post diem Judicii : Et
audivi, inquit, quasi vocem turbae magnae, et
sicut vocem aquarum multamini, et sicut vo¬
cem tonitruorum magnorum dicentium, Alle¬
luia, gaudeamus, et exaltemus ctc. (2)
Unum hic addi potest ex Ruperto lib. i. de
divinis officiis cap. 31. Graduale, esse versi¬
culos ad poenitentiam pertinentes : et ideo
tempore Paschali omitti, et ejus loco dupli¬
cari Alleluia, quia totum illud tempus remis¬
sionis, et laetitia? est : sicut e contrario a Se¬
ptuagesima usque ad Pascha omi tti Alleluia,
et duplicari ea, quae ad luctum, et poeniten¬
tiam pertinent.
Sequitur deinde lectio Evangeliea, quam
antiquissimam esse constat, non solum ex
omnibus Liturgiis, sed etiam ex Concilio La-
odiceno cap. 16. Carthaginensi IV. can. 81.
et Valenti no can. 2. Item ex Patribus, Chry-
sostomo hom. 6. de poenitentia, et hom. 3.
in posteriorem ad Thessalonicenses, Augu¬
stino praefat. in epist. Joan. ubi meminit
certarum lectionum ex Evangelio, quae pro
festorum diversitate legebantur, Hieronymo
in epistola ad Sabinianum Diaconum, ac de¬
mum ex epist. decretali Anastasii Papae I. u-
bi jubentur omnes stantes Evangelium audi re,
ob reverentiam Domini loquentis. Quam cae¬
remoniam non ipse primus instituit, ut multi
CAPUT XVII.
putant, sed crufirmavit, et observari manda¬
vit, etiam in his locis, ubi non servabatur.
Clemens enim lib. n. constitut. cap. 57. alias
61. dicit, Apostolos hoc praecepisse, ut om¬
nes cum clerici, tum laici assurgant, cum
legitur Evangelium.
Porro caeremoniae petendae benedictionis
ante Evangelium, et excitatio populi, per illa
verba : « Sequentia sancti Evangelii secun¬
dum Matthaeum » ; et responsio : « Gloria
tibi Domine, » habentur etiam in Missa S.
Joannis Chrysostomi ; et . apud Amalarium
lib. de officio Missae cap. 18. et Alcuinum in
lib. de officiis divinis.
DE SYMBOLO.
Symbolum recte post Evangelium pronun¬
tiatur, quia fides ex auditu verbi Dei sequi¬
tur. Usus autem Symbolum Constantinopo-
li fanum in Missa canendi, apud Orientales
antiquior est, quam apud Occidentales : nam
in Missa Chrysostomi expresse habetur, et
idem ex Concilio III. Toletano colligitur,
quod tamen Concilium ante annos circiter
1000. celebratum est ; in eo enim Concilio
can. 2. statuitur, ut juxta morem Orientalium
Symbolum dicatur ad Missam singulis Do¬
minicis diebus. Scribit etiam Walfridus Stra¬
bo cap. 22. apud Germanos, et Gallos, usum
Symboli ad Missas recitandi, tempore Caroli
Magni potissimum invaluisse, occasione Fe¬
licis Urgelitani Episcopi, qui eo tempore lue¬
re se os damnatus fuerat.