The Mass as it was in the City of Rome

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THE PREFACE

Pope: Dominus vobiscum.
R: Et cum spiritu tuo.
P: Sursum corda.
R: Habemus ad Dominum.
P: Gratias agamus Domino Deo nostro.
R: Dignum et justum est.
Pope: Vere dignum et justum est, aequum et salutare, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus: te quidem omni tempore, sed in hoc praecipue die laudare benedicere et praedicare, quod pascha nostrum immolatus est Christus.
Per quem in aeternam vitam filii lucis oriuntur, fidelibus Regni caelestis atria reserantur et beati lege conmercii divinis humana mutantur. Quia nostrorum omnium mors cruce Christi redempta est et in resurrectione ejus omnium vita resurrexit. Quem in susceptione mortalitatis Deum Majestatis agnoscimus et in divinitatis gloriam Deum et hominem confitemur. Qui mortem nostram moriendo destruxit et vitam resurgendo restituit, Jesus Christus Dominus noster. Et ideo cum Angelis et Archangelis, cum Thronis et Dominationibus, cumque omnia milita coelestis exercitus, hymnum gloriae tuae canimus, sine fine dicentes:

(It is truly meet and just, right and for our salvation, that we should at all times and in all places give thanks unto thee, O Holy Lord, almighty Father, eternal God; glorious in truth is it to praise thee at all times, but specially on this day, when Christ our Pasch was sacrificed for us, by whom the sons of light arise to eternal life, the courts of the Heavenly Kingdom are opened to the faithful, and by the law of blessed fellowship human things are changed to divine: for the death of us all is destroyed by the Cross of Christ, and in His Resurrection the life of every man has risen again; whom we own in his putting on of our mortality to be the God of Majesty, and acknowledge to be God and Man in the Hlory of His Godhead; who by His death hath destroyed our death, and by His Resurrection hath restored to us life. And therefore, with Angels and Archangels, Thrones and Dominations, and with the whole company of the Heavenly Army, we sing the hymn of Thy Glory, evermore saying…)

Choir: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Qui pleni sunt Coeli et Terra gloria tua. Hosanna in Excelsis.
Benedictus qui venit in nomine Domini; Hosanna in Excelsis.

After the Choir had finished singing, the Pope rises alone and recites the Canon. The Bishops, however, and the Deacons, Subdeacons, and Presbyters remain in the Presbytery and bow themselves down. Acolytes wrapped in linen cloths come and stand behind the Deacons; one of them, wrapped in a silken pall with a Cross on it, holding the Paten before his breast, stands first, and others hold bowls with ewers, others little sacks.

THE CANON (part 1)

Pope: *Te igitur, clementissime Pater, per Jesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus, uti accepta habeas, et benedicas haec + dona, haec + munera, haec + sancta sacrificia illibata, in primis quae tibi offerimus pro Ecclesia tua sancta Catholica: quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro illo, et Antistite nostro illo Episcopo.

Memento, Domine, famulorum famularumque tuarum et omnium circumstantium, qui tibi offerunt hoc sacrificium laudis, pro se suisque omnibus: pro redemptione animarum suarum, pro spe salutis, et incolumitatis suae: tibi reddunt vota sua aeterno Deo, vivo et vero.*
 
**Actually, I thought about that as well, considering that the Orthodox Church often says that they have not changed the Liturgy. **

Speaking as someone who loves the Byzantine liturgy, yes it does change and has changed. The variations among the modern Greek, Russian, and Old Ritualists/Believers show this clearly.

St. Symeon of Thessaloniki in this TREATISE ON PRAYER describes a rite for Vespers quite different from what we have today, and he was writing in the 16th century!

As a particular Orthodox bishop known for his conservativeness said, “There has never been a time when the Liturgy was pure–that is celebrated in one century EXACTLY the same as it was celebrated in the previous century.”
 
(**Correction: **Memento, Domine, famulorum famularumque tuarum et omnium circumstantium, 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 suae: tibique reddunt vota sua aeterno Deo, vivo et vero.)

THE CANON (continued)

Pope: *Communicantes, et diem sacratissimum celebrantes, Resurrectionis Domini nostri Jesu Christi secundum carnem: sed et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi: sed et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, Iacobi, Iohannis, Thomae, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis, et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Iohannis et Pauli, Cosmae et Damiani: et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per eundem Christum Dominum nostrum.

Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari. Per Christum Dominum nostrum.

Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus et Sanguis fiat dilectissimi Filii tui Domini nostri Jesu Christi.

Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in coelum ad te Deum Patrem suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: Accipite, et manducate ex hoc omnes: Hoc est enim Corpus meum.*

Simili modo postquam coenatum est, accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas: item tibi gratias agens, benedixit, deditque discipulis suis, dicens: Accepite, et bibite ex eo omnes: Hic est enim Calix Sanguinis mei, novi et aeterni Testamenti; Mysterium fidei, qui pro vobis et pro multis effundetur in remissione peccatorum. Haec quotiescumque feceritis, in mei memoriam facietis.

(Note that there is no Elevation of the Sacred Species here; the Elevation having only been introduced later)

*Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem Christi Filii tui Domini nostri, tam beatae Passionis, nec non et ab inferis Resurrectionis, sed et in coelos gloriosae Ascensionis: offerimus praeclarae majestati tuae de tuis donis ac datis, hostiam puram, hostiam sanctam, hostiam immaculatam, Panem sanctum vitae aeternae, et calicem salutis perpetuae.

Supra quae propitio ac sereno vultu respicere digneris, et accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.*
(Continued)

As we have said above, when the Pope begins the Canon, an Acolyte comes near, having a linen cloth thrown around his neck, and holds the Paten before his breast on the right side [of the Altar?] until the middle of the Canon. Then the Subdeacon-Attendant holds it with his hands covered by the Planeta, and comes before the Altar, and waits there with it until the District-Subdeacon takes it from him.
 
As an aside, I do find it interesting that it is the Acolyte that gets to carry the Paten during the Canon, at least up until the middle.

Now here are some pictures to help with the visualization:

http://www.hp.uab.edu/image_archive/ulj/metalwork04.jpg

The Gourdon Chalice and Paten-5th Century

http://content.answers.com/main/con...0px-Meister_von_San_Vitale_in_Ravenna_003.jpg

The Emperor Justinian with Attendants (attention to Bishop Maximianus and the Deacons on the right), 6th C.

http://www.indiana.edu/~histweb/grad/img/medieval02.jpg

Bishop Ecclesius of Ravenna, mid-6th C.

(Please Note: This uploaded content is no longer available.)

saintpetersbasilica.org/Necropolis/JW/pics/Walsh-p9A.jpg
 
THE CANON (continued)

Pope: *Supplices te rogamus, omnipotens Deus, jube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinae majestatis tuae: ut quotquot ex hac altaris participatione, sacrosanctum Filii tui Corpus, et Sanguinem sumpserimus, omni benedictione coelesti et gratia repleamur. Per Christum Dominum nostrum. Amen.

(Recited on weekdays: Memento etiam, Domine, famulorum famularumque tuarum N. et N. qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per eumdem Christum Dominum nostrum. Amen.)

Nobis quoque peccatoribus *(Here the Subdeacons rise up) *famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Iohanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnem, Caecilia, Anastasia, et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum.

Per quem haec omnia,* (Here the Archdeacon rises up) *Domine, semper bona creas, sanctificas, vivificas, benedicis, et praestas nobis.

Per ipsum, et cum ipso, * (Here the Archdeacon lifts up the Chalice again with the offertory-veil passed through its handles, and holds and raises it towards the Pope. The latter, meanwhile touches the side of the Chalice with loaves that he carries in his hands) *et in ipso, est tibi Deo Patri omnipotenti, in unitate Spiritus Sancti, omnis honor et gloria; Per omnia saecula saeculorum.

R: Amen.*

The Pope sets the loaves down again in their place, and the archdeacon puts the Chalice down by them, and removes
the offertory-veil from the handles. The clergy then rises up from prayer.

At the end of the Canon, the District-Subdeacon stands behind the Archdeacon with the paten.

THE PATER

Pope:* Oremus. Praeceptis salutaribus moniti, et divina institutione formati, audemus dicere: Pater noster, qui es in coelis: sanctificetur nomen tuum: adveniat regnum tuum: fiat voluntas tua, sicut in coelo, 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.*
R: Sed libera nos a malo.

Pope: Amen. Libera nos, quaesumus, Domine, ab omnibus malis praeteritis, praesentibus, et futuris: et intercedente beata et gloriosa semper Virgine Dei Genitrice Maria, cum beatis Apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris: ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi (Here the Archdeacon turns around, and after kissing the Paten, takes it and gives it to the second Deacon to hold). Per eumdem Dominum nostrum Jesum Christum Filium tuum, Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. Per omnia saecula saeculorum.

R: Amen.

Pope: (Here he makes the Sign of the Cross over the Chalice thrice) Pax + Domini sit + semper vobis + cum. (The Pope then drops a fragment of the bread consecrated on the previous Mass, called the Sancta. This was seen as a symbol of unity, linking the Communicants with that of the previous Mass, where the fragment used was consecrated and on through the ages as long as the ceremony had existed.)

R: Et cum spiritu tuo.

(The Archdeacon gives the kiss of peace to the Chief hebdomadary Bishop, then to the rest of the Clergy in order, and then to the people.)

THE FRACTION and THE AGNUS DEI

(As the Fraction is done, the Choir sings)

Choir: Agnus Dei, qui tollis peccata mundi: miserere nobis.
Acolytes: Agnus Dei, qui tollis peccata mundi: miserere nobis.

The Pope breaks one of the Loaves on the right side and leaves the fragment upon the Altar while he puts the loaves on the Paten the Deacon is holding. He then returns to his throne.
 
THE INVITATIONS

Immediately the Chancellor, the Secretary, and the Chief Counsellor, with all the District-Officials and Notaries, go up to the Altar and stand in their order on the right and left. The Invitationer and the Treasurer, and the Notary of the Papal Vicar, when the
choir sings the Agnus Dei go up and stand facing the Pope in order that he may sign to them to write down the names of those who are to be invited either to have breakfast with him, by the breakfast-invitationer, or with the Papal Vicar, by his Notary: and when the list of names is completed, they go down and deliver the invitations.

THE FRACTION (continued)

As the three are handing out the Invitations, the Archdeacon lifts up the Chalice and gives it to the District-Subdeacon, who holds it near the right corner of the Altar. Then the Subdeacons-attendant, with the Acolytes who carry little sacks, draw near to the right and left of the Altar: the Acolytes hold out their arms with the little sacks, and the Subdeacons-attendant stand in front, in order to make ready the openings of the sacks for the Archdeacon to put the loaves into them, first those on the right, and then those on the left.

The Acolytes then pass right and left among the Bishops around the Altar, and the Subdeacons go down to the Presbyters, in order that they may break the consecrated loaves.

Two District-Subdeacons, however, have proceeded to the throne, carrying the Paten to the Deacons, in order that they may perform the Fraction. Meanwhile the Deacons keep their eyes on the Pope so that he may sign to them when to begin, and when he
has signed to them, after returning the salutation, they start the Fraction.

THE COMMIXTION and COMMUNION

The Archdeacon, after that the Altar has been cleared of the loaves, except the fragment which the Pope broke off, looks at the choir, and signs to them to sing the Agnus Dei and then
goes to the Paten with the rest.

The Fraction being done, the second Deacon takes the paten from the Subdeacon and carries it to the throne to communicate the Pope; who after partaking, puts a particle which he has
bitten off the Body into the Chalice which the Archdeacon is holding, making a cross with it thrice, and saying:

Haec commixtio et consecratio Corporis et Sanguinis Domini nostri Jesu Christi, fiat accipientibus nobis in vitam aeternam.
R: Amen.
Pope: Pax vobiscum.
R: Et cum spiritu tuo.

The Pope is then communicated with the Chalice by the Archdeacon. Then the Archdeacon comes with the chalice to the
corner of the altar, and announces the next Station:

Archdeacon: Tomorrow (Easter Monday) the Station will be at the Basilica of St. Peter the Chief of the Apostles.

R: Deo gratias.

And after the Archdeacon has poured a small quantity of the contents of the Chalice into the bowl held by the Acolyte, there approach to the throne, so that the Pope may give Communion to them; first the Bishops in order, and then the Presbyters in the same manner, so that they may communicate after them. As they receive the Body from the Pope’s hands, they go to the end of the Altar (the Bishops and Presbyters to the left, but the Deacons to the right), and, placing their hands upon it, eat the Consecrated Bread.

Then the chief Hebdomadary Bishop takes the Chalice from the hands of the Archdeacon, in order to administer the Precious Blood to the remaining ranks down to the Chief Counsellor. Then the Archdeacon takes the chalice from him, and pours it into the bowl which we mentioned above; he then hands the empty
Chalice to the District-Subdeacon, who gives him the reed wherewith he communicates the people with the Precious Blood.

The Subdeacon-Attendant takes the Chalice and gives it to an Acolyte, who replaces it in the Sacristy. And when the Archdeacon has administered the Blood to those whom the Pope communicated, the latter comes down from his Throne, with the Chancellor and the Chief Counsellor who hold his hands, in order to communicate those who are in the places allotted to the Magnates, after which the Archdeacon communicates them with the cup.

After this the Bishops communicate the people, the Chancellor signing to them to do so with his hand under his planeta, at the pontiff’s formal request, and then the Deacons administer the cup to them (The people receive the Precious Blood through the aforementioned reed.)

Next they all pass over to the left side of the Church, and do the same there. Moreover, the Presbyters, at a sign from the Chancellor, by Papal command, communicate the people also, and afterwards administer the cup to them as well.
 
Not the Mass, but might be of some interest.

A letter of St. Gregory the Great to John, Bishop of Syracuse, dated 598:
"Some one coming from Sicily has told me that some friends of his, whether Greeks or Latins I know not, zealous of course for the Roman Church, grumble about my arrangements, saying: ‘This is how he sets about keeping the Church of Constantinople in its place, by following its customs in everything!’ And when I said to him, “Which of its customs do we follow?” He answered, ‘Why, you have caused Alleluia to be said in Masses out of Eastertide, you have ordered the Subdeacons to go in procession without their planetas, you have caused* Kyrie Eleison* to be said, you have appointed the Lord’s Prayer to be said immediately after the Canon.’
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And I answered, “Well, in none of these things have we followed any other Church. For saying Alleluia thus, is said to have been taken from the Church of Jerusalem in the days of Pope Damasus of blessed memory, according to the tradition of blessed Jerome; and so we have rather curtailed that practice in this matter, which had been handed down by the Greeks. I did, however, cause subdeacons to proceed without their planetas, and it was an ancient custom of the Church.” But some one of our bishops, I know not who, ordered them to proceed vested. Now, did we take this tradition from the Greeks? Whence comes it today, do you suppose, that the Subdeacons proceed in linen tunics, save that they were ordered so to do by their mother the Roman Church?
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As to Kyrie Eleison we neither have said it, nor do we now, as it is said by the Greeks: for among them all the people sing it together, whilst with us it is said by the clerks, and the people make answer; and Christe Eleison (which is never said among the Greeks) is said by us as many times as Kyrie Eleison. But in Ferial Masses we leave out the other things which are usually said, and only say Kyrie Eleison and Christe Eleison, so that we may be engaged a little longer in the words of supplication.
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But we say the Lord’s Prayer directly after the Canon for the following reason; because it was the custom of the Apostles to consecrate the sacrificial oblation solely with this prayer. And it seemed to me extremely unsuitable to say over the oblations the Canon, which was composed by some learned man, and not to say over his Body and Blood that prayer which our Redeemer Himself composed. Moreover, amongst the Greeks the Lord’s Prayer is said by all the people, but with us by the priest alone. In what, therefore, have we followed the customs of the Greeks, since we have either revived old customs of our own, or established new and useful ones, in which nevertheless we are not shewn to have imitated others?"
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Of course, beliefs expressed in the above letter (for example that the Apostles consecrated solely by the Pater) are solely opinions by the Pope and may not exactly be actually accurate historically.
 
As you can imagine, there are varying interpretations of this text. (As an aside, if you look I up in the online CE, there’s an interesting contradiction: Fr. Fortescue tacitly supports it in the article on the Canon, Fr. Thurston rejects it in the one on the Lord’s Prayer )
The text in Latin is:
Orationem vero Dominicam idcirco mox post precem dicimus, quia mos apostolorum fuit, ut ad ipsam solummodo orationem oblationis hostiam consecrarent: et valde mihi inconveniens visum est, ut precem quam Scholasticus composuerat, super oblationem diceremus, et ipsam traditionem quam Redemptor noster composuit, super ejus corpus et sanguinem taceremus.
These are some of various interpreations.
  1. The first and most common reading is to take it as “oblationis” with “hostiam”. This gives the translation like you have posted – the “ “sacrificial oblation” consecrated by that prayer alone” The obvious problem that arises though this is solved in different ways (1) it is Pope Gregory’s own opinion, he may have been mislead (2) The use of the Lord’s Prayer did not prevent use of other elements like the Words of Consecration
  2. Read it as “orationem oblationis” and identify this as equivalent to “precem”- the Canon. This would make the revised reading “because it was the custom of the apostles to consecrate by the oblation prayer alone”. The difficulty with this is that the reading makes it seem that the Apostles did not use the Lord’s Prayer and that it does not solve the scholasticus part, and that “orationem” is used in two senses in the same sentence -once as the Lord’s Prayer and once as the Canon.
  3. Say that by “super oblationem” the Pope actually meant “super oblata” which is the Secret prayer. This takes care of everything “scholasticus”, apostolic custom, etc. but the only problem is that it is a bit of a stretch – there is no reason why St. Gregory would choose “oblationem” over “oblata”
 
THE COMMUNION and THE COMMUNION-ANTHEM

(1 Cor. 5: 7-8, Ps. 138 [139])

Now as soon as the Pope began to communicate the magnates, the choir immediately began to sing the Communion-Anthem by turns with the Subdeacons.

Choir: Alleluia. Pascha nostrum immolatus est Christus, Alleluia; Epulemur in azymis sinceritatis et veritatis, Alleluia.

Subdeacons: Pascha nostrum…

Choir: (sings Psalm 138, beginning where they left off at the Introit to sing the Gloria Patri)

Subdeacons: Pascha nostrum…

Choir: (sings the next verse)

Subdeacons: Pascha nostrum…

(And so on until the Pope gives the signal to sing the Gloria Patri)

The Pope, after communicating those on the women’s side goes back to the throne and communicates the District Officials in order, and those who stand in a group, and on festivals twelve of the Choir as well. But on other days these communicate in the Presbytery.

After all these the Invitationer, and the Treasurer, the Acolyte who holds the Patenn, he who holds the towel, and he who offers water at the Washing of the hands, receives Communion at the Throne; and after the Pope has given them the Consecrated Bread, the Archdeacon administers the cup to them.

Then a District-Subdeacon stands before the Pope in order that he may sign to him: but the latter first looks at the people to see if they have finished Communion, and then signs to him. Then he goes to the Pope’s shoulder and looks towards the Precentor, making a Cross on his forehead as a sign to him to sing the Gloria Patri; and the precentor returns his salutation, and sings:

Choir: Gloria Patri, et Filio, et Spiritui Sancto.

Subdeacons: Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

Choir: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. (Purge out the old leaven that ye may be a new lump, as ye are unleavened.)

Subdeacons: Pascha nostrum…

THE POST-COMMUNION

At the end of the Communion Anthem the Pope rises with the Archdeacon and comes before the Altar and says the Post-Communion, facing Eastwards. He does not face the people here when he says Dominus vobiscum.

Pope: Dominus vobiscum.
R: Et cum spiritu tuo.
Pope: Oremus. Spiritum nobis, Domine, tuae caritatis infunde: ut, quos sacramentis Paschalibus satiasti, tua facias pietate concordes. Per Dominum nostrum Jesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum.

THE DISMISSAL and THE BLESSING

A Deacon appointed by the Archdeacon looks towards the Pope so that the latter may sign to him, and when he does, the Deacon says to the people:

Deacon: Ite, missa est.
R: Deo gratias.

The seven Acolytes who carry the candlesticks and the District-Subdeacon with the Thurible go before the Pope to the Sacristy.

When the Pope goes down the Presbytery, the Bishops say:

Bishops: Jube, domne, benedicere.
Pope: Benedicat nos Dominus. (May the Lord bless us.)
Bishops: Amen.

Next the Presbyters follow and do the same. Then the Monks, then the Choir, then the Military Banner-bearers (those who carry standards), then the Bearers, then the Taperers, then the Acolytes who watch the gate (of the Confessio?) after them. Outside the Presbytery those who carry the Crosses and then the junior Sextons ask for the same, and this done the Pope then enters the Sacristy.

HERE ENDS THE MASS.
 
The Acolytes who carry the candles wait until the Pope enters the Sacristy, and then they put out their lights.

Upon entering the Sacristy, the Pope takes off his vestments, and the Subdeacons take them and hand them to the Chamberlains. The Deacons, however, unvest outside the Sacristy and their Acolytes take their vestments.

And when the Pope sits down, the chief sexton of the Church comes with a silver bowl with little round loaves on it (or if there is none of silver, with a bowl of some sort), and stands before the Pope; and there come in order the Deacons, then the Chancellor and the Secretary and the papal-vicar and the Subdeacons, and they receive the little loaves or cakes from the Pope’s hand.

Then a drink is prepared for the Pope and the rest above mentioned. All having been finished, the Pope gives a blessing, and they go out of the Sacristy.

========================

ON MASSES CELEBRATED BY A BISHOP AT A STATION

If the Pope is unable to be present on a Mass in a Stational Church, a Bishop celebrates it on his behalf. The following are the differences held when it is a Bishop celebrating:

-The Deacons, and not the Bishop who is celebrating that day, enter with the candlesticks and Thurible.

-The Bishop does not sit in the Throne behind the Altar.

-He does not say the Collect behind the Altar, but on the right side of it.

-The Deacon, and not the Bishop himself, makes the Sign of the Cross in the place where it is customary.

-The Chalice is not elevated by the Archdeacon after the Canon, at the Per quem haec omnia and the Per ipsum.

-The Subdeacon-Oblationer brings the Fermentum (a fragment of the loaves consecrated by the Pope in a previous Mass and sent by him through the Subdeacon-Oblationer) and gives it to the Archdeacon, and he offers it to the Bishop, who making the Sign of the Cross with it thrice as he says the ‘Pax Domini’ and drops it in the Chalice. This also is done differently, since the Pope does not break one of the loaves, but the Bishop breaks one over the Corporal.

-All receive Communion except the celebrant Bishop (for he does not Communicate himself by his own hand). Another Bishop puts a part of a loaf into his hand, and then he communicates himself from his own hand. Likewise a Presbyter does for a Presbyter, and a Deacon for a Deacon.

Everything else the Bishop does just as the Pope.

ON MASSES SAID BY A PRESBYTER (PRIEST) AT A STATION

Same as the Bishop above, save that he does not recite the Gloria in Excelsis (since Priests only say it at Easter).
 
Here we’ll explain the names used for the Clergy:

Hebdomadary Bishop-One of seven Bishops who kept Solemn Mass at St. John Lateran. Each one took one a week at a time. According to the Liber Pontificalis, Pope Stephen III (768-772) ordained that the seven should celebrate at St. Peter’s and say the Gloria in Excelsis.

These seven Bishops were that of Ostia, St. Rufina, Porto, Albano, Tusculum, Sabina, and Preneste. In later days, the Bishop of Ostia was Episcopus Prior, with the privilege to bless and consecrate the Pope, and who wore the pallium.

Hebdomadary Presbyter-A Presbyter (Priest) who performed his duties somewhere for a week at a time; as we should now say, he was ‘in residence’ but for one week at a time, just as the Canons of Cathedrals are ’ in residence ’ for three months at a time every year. He is mentioned in Ordo Romanus I as handing offering-loaves to the Pope along with the Deacons.

Deacons-The statement that there were only seven Deacons in the Church of Rome is true so far as it refers to the
district-Deacons, presided over by the Archdeacon of Rome: but there were other deacons attached to the Titular (or as we should now say, Parish) Churches.

Each of these seven was assigned an Ecclesiastical District (which we mentioned above). Under him was placed a Subdeacon and a certain number of Acolytes. To them pertained the care of the sick and the poor, and the administration of charity generally.

At the time of Honorius II the Deacons increased to 18, and later to 20. Six were known as Palatine Deacons and were attached to St. John Lateran, having the sole privilege of reading the Gospel at Masses there, while others were assigned to the districts.

St. Jerome tells us that since the number of the Roman Deacons were small, it made them more honourable than the large body of Presbyters; and thus the Deacons were reported to have become quite haughty and looked down on mere Presbyters with contempt that they even presumed to bless the food at banquets although a presbyter was present.

Eventually the Presbyters, in retaliation refused to stand when the Gospel is read by these Deacons that Anastasius decreed that whenever the Gospels were recited, Priests should not sit, but stand with bowed heads.

Before St. Gregory the Great Deacons were responsible for singing the anthems, etc. but in consequence of its happening that a good voice was too often thought more of than good morals, he forbade them to do more than chant the Gospel, leaving the rest of the singing to the Subdeacons and other minor orders.

Diaconiae (Hostelries)-A building where the giving of alms and food took place. To each of these was annexed a chapel or oratory, which in later times gave a title to one of the cardinal-Deacons.

It is not quite clear when these charitable institutions were first founded in Rome, but we do not hear of them under the title of Diaconiae before the seventh century. As Xenodochia or caravanserais, they were known to St. Gregory the Great.

(Continued later)
 
Thanks!

Great information here. A fascinating look into the ancient rites of the Church. Keep it up! 👍
 
Is this similar to the Pauline rite? It looks it to me, but I don’t know Latin so I can’t tell beyond looking at the general structure.
 
Lazerlike42 said:
Is this similar to the Pauline rite? It looks it to me, but I don’t know Latin so I can’t tell beyond looking at the general structure.
Click to expand...
Not really; the texts, while less numerous than the Tridentine form, are much more closer to the EF’s than the OF’s. I’ll be providing a translation shortly.
 
(For the Latin text and rubrics, look at post number 3)

THE INTROIT (FOR EASTER SUNDAY)

1st Semi-chorus: I arose, and am still with Thee, Alleluia; Thou hast laid Thy hand upon me, Alleluia; Thy knowledge is become wonderful, Alleluia.
2nd Semi-chorus: Lord, Thou hast searched Me and known Me; Thou knowest my sitting down and My rising up.
1st Semi-chorus: I arose, and am still with Thee…
2nd Semi-chorus: Thou hast understood my thoughts afar off: my path and my line thou hast searched out.
1st Semi-chorus: I arose, and am still with Thee…
(The Choir continues singing the Psalm until the Pope gives the signal to sing the Gloria Patri)

Glory be to the Father, and to the Son and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
 
(Cf. post number 4)

THE KYRIE

The Choir then starts to sing the Kyrie, alternating with the District officials. During the singing the Precentor keeps his eye on the Pope, so that the latter may sign to him if he wishes to change the number of the Kyries, and bows to him.

THE GLORIA IN EXCELSIS

After the Kyrie, the Pope turns to the people and intones: “Gloria in Excelsis Deo” if it be the season for it (The Gloria can be said by a Bishop during Sundays and Feastdays while Priests generally recite it only during Easter Sunday. The Gloria and the Alleluia is omitted on the days when the Litanies are performed). After the Gloria, the Pope once again faces East wherein he will say the Collect.

Glory to God in the Highest…etc.

THE COLLECT:

Pope: Peace be with you.
R: And with your spirit.
Pope: Let us pray. O God, who, on this day, through Your only-begotten Son, has conquered death, and thrown open to us the gate of everlasting life, give effect by Your aid to our desires, which You anticipated and inspired. Through the same Jesus Christ, Your Son, who lives and reigns with You in the unity of the Holy Spirit; God, forever and ever.
R: Amen.
 
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