Baptism in Medieval Italy

It has been called to my attention that over at the "Pray Tell" blog, posted a link to my "2013 Aquinas Lecture" at the Dominican School of Philosophy and Theology in Berkeley CA back in March.  There were a number of interesting and insightful comments by readers there.

As the topic of the Baptismal Liturgy would probably also interest our readers here, I provide here the link to it here: The Aquinas Lecture, 2013.

I am sure that after viewing it, a good number of readers will want to comment.

Dominican Rite Low Mass Training Videos

Especially for the use of students in my Dominican Rite Practicum for the Dominican School of Philosophy and Theology, I am reposting these training videos prepared by the Eastern Province, along with my comments and corrections.

 The celebrant in these videos was Fr. Andrew Hofer, O.P. They are best viewed along with the rubrical aid originally compiled by Fr. Anthony Patalano, O.P., and put in a lovely PDF format by Eastern Province friars. Download it here.

 I emphasize that my corrections and comments are merely meant to help priests of the Western Province learn what is traditional in our province, not as a criticism of the Eastern friars who produced these videos or of their province's local uses.

Preparation in the Sacristy

Preparation of the Chalice.

Note that the corporal should be placed in the burse so that then pulled out it will be in proper position for unfolding. This has clearly been done, but it is not mentioned.

Vesting of the Priest.

Note that the cord of the amice goes under the back scapular, not over it. This is not visible in the video, although it seems that Fr. Hofer has not done so.

Arrival at the Altar

The Entrance.

It is not the Western Province practice for the server to go up the front steps to the altar -- only the ordained do that. He should go to the side of the altar and only go up the side as high as he needs to for performing his function. The method of folding the veil in the video is incorrect: It should be folded by thirds vertically, not horizontally, so that the decoration is right-side up on the bottom end. It is then laid vertically paralleling the right side of the corporal (not the gradine, as here). The purificator should not be folded in half (as here) but unfolded completely along the right side of the corporal between it and the veil. The pall is placed on the upper part of the folded veil when it is not on the chalice.

The Preparation of the Chalice.

Although it seems to have been suppressed among American Dominicans generally, the kissing of the priest's had when handing him the cruets seems to have been done occasionally (probably among those trained in Europe) in the Western Provicance. Some of our servers do it now, but not all.


The Prayer Actiones Nostras.

Prayers at the Foot of the Altar

Prayers at the Foot of the Altar.

Although Bonniwell says that the priest stands on the "first step" (understood in the video to be the top one below the footpace), the practice shown here is incorrect.  The priest stands on the floor in front of the lowest step for the "Prayers at the Foot of the Altar."  In the Western Province, some servers, while bowed, make a head nod to the priest when they say "te pater," but I wonder if this isn't something that has crept in from the Roman Rite. It think it good The verse Adjutorium nostrum is said at the foot of the steps and the priest then ascends the steps. The rubrics say that the server is to lift the edge of the priest's alb so that he does not trip going up the steps. Some servers tried (and try) to do this in our province. But I find it awkward and unhelpful.

Priest Ascends to the Altar.

The Officium (Introit) to the Collect

The Officium and Kyrie.


The Gloria.

It is common in our province for the priest to continue recitation of the Gloria as he moves to the book, but, if he does not have it memorized, it is possible to pause while moving (as here). Priests should note that the 1965 Missal does not have the head bows in the Gloria marked (except for those at the Name of Jesus). Priests might wish to pencil these rubrics into that newer book.

The Collect.

Note also how Fr. Hofer nicely makes a head bow to the cross at the Name of Jesus in the conclusion of the Collect (not mentioned by the commentator).

Epistle, Responsory (Gradual), Alleluia, and Gospel

The Epistle.

A small head bow is also made at the name of the saint of the day (towards the name in the book), for example, when the name appears in the Collect.

The Responsory and Alleluia.

It is custom in the Western Province to signal the server that the recitation of the chants between the Epistle and Gospel are ending by placing the left hand extended flat on the altar toward the center so the server can see it. This is especially helpful when there is no Alleluia or where the Alleluia is followed by a sequence. Also note that the server should go up the side steps, not the front.

The Gospel.

Although you cannot see it, Fr. Hofer rests his folded hands in the missal in the V-shaped depression where the pages are bound. This is a priestly position. The deacon holds his hands folded before his breast, not resting in the book.

The Offertory

The Offertory Verse.

Note in the video and commentary that this is the ONLY time that Oremus is said with the hands extended.

The Offertory Prayers.

Again, note that the veil should be folded vertically, not horizontally. Although Bonniwell says that the pall may be placed against the center altar card, as here, Western Province practice is to place it on the upper part of the vertically folded veil. Again, the purificator should be fully extended along the right side of the corporal, not folded.

The Lavabo.

It is certainly permitted to recite the Lavabo psalm while moving, if one has it memorized.

The Prayer In Spiritu Humilitatis.


The Orate Fratres.

Note that Fr. Hofer has made a full circle when saying Orate fratres, this is correct when the tabernacle is NOT present. When it is present, as here, the priest does not make a full circle, but turns to his right placing his back to the Gospel side the tabernacle, and then turns back by by the way he came. This can be seen in earlier videos, for example at the Dominus vobiscum before the Collect.

The Secret.

Of course, the priest also says the response Et clamor meum ad te veniat to the verse Domine exaudi orationem meam, although this is not mentioned or heard in the video.

The Preface

The Preface.


The Sanctus.

You will note the server lighting the Sanctus Candle (not mentioned in commentary). It was a very strict rule in our province that, not only the priest, but also the server should avoid turning in a circle so as to show his back to the tabernacle. Here the server would have turned in the opposite direction
.

The Canon Part I (Te igitur to the Consecration)

The Te Igitur.

Note that the priest should not be using his thumb and forefinger to change the pages in the book. As the commentator said, they should be reserved for touching the Host.

The In Primis.


The Communicantes.


The Quam Oblationem.

The Canon Part II (The Consecration)

The Consecration of the Host.

Note, as the commentary says, that the priest now keeps the fingers that have touched the Host on the corporal rather than outside it. This position is used from now on, whenever the priest places his hands on the altar.

The Consecration of the Chalice.

Again, the normal practice in the Western Province is to place the pall on the upper part of the folded veil, not against the altar card. The usual process in our province is not just to steady the base of the chalice with just the three free fingers of the left hand, but to extend those three finders behind the stem of the chalice with the joined thumb and forefinger in front of the stem. The base of the chalice thus securely held down, lest blessings or other motions risk tipping it over. This will be the case for all blessings, etc., for the rest of the Mass until the reception of communion, so I will not comment on this in the future videos. Our practice is not just to "not raise the chalice higher than the head," but not to raise the base of the chalice above the eyes.

The Canon Part III (After the Consecration)

The Unde et Memores.

In the Western Province, the general rule was, after the consecration, to extend the arms only moderately (NOT straight out as in the video). This moderate extension is what is specified in the Latin Missal rubrics and the wood cut in the 1933 Missal. There are, however, a couple of photographs of Western Province priests doing the rigid straight arm cross position shown in this video during the 1950s. The current practice in the Western Province is to follow the correct rubrical "moderate extension." Also note that when the server rose he turned in such a way as to present his back to the tabernacle. Servers should turn in the opposite direction before descending the steps.

The Supplices Exoramus.


The Memento.


The Nobis Quoque Peccatoribus.


The Per Quem Haec Omnia.

Again, normally we put the pall on the upper part of the vertically folded veil.

The Per Ipsum.

The Pater Noster to the Communion

The Pater Noster.

Following the logic of the Latin rubrics, which say to extend the hands "as before" at the Embolism, it is the proper practice for the priest to join his hands when the people make their response Sed libera nos a malo. They are then extended "as before" after the priest says quietly Amen and begins the Libera. Again, we put the pall on the upper half of the folded veil, not against the altar card. Our practice is to place the paten on the lower half of the folded veil (not to the side).

The Fraction.


The Agnus Dei.

Although it was not unknown in the Western Province to ring the "Communion Bell" at the first Agnus Dei, a better practice, near universal today in WDP today, is to defer this bell until the priest turns to present the Host for adoration by the people saying (since 1958) Ecce Agnus Dei. When, according to local custom (as allowed by the Ecclesia Dei Commission), the Communion Confiteor is said, the bell is rung just before it (as it would be for the friars communion at a Solemn Mass). The bell serves as a signal for the people to prepare for commuion. If it is a Low Mass without any communions, then the bell may be rung at this point, as in the video.

The Priest's Preparation and Communion.

Note that when removing the pall in order to take communion from the chalice, the priest should steady the chalice by placing his three fingers to one side of the node and the forefinger and thumb on the other to hold it down.

The Ablutions to the End of Mass

The Ablutions.


The Communion Verse.

Note again that the server should turn in the opposite direction to avoid turning his back to the tabernacle.

The Postcommunion Prayer.

The Oremus should be said after arrival at the book, not in the center .

The Ite Missa Est.


The Blessing of the People.

Note that, although it would be correct if the Sacrament were not on the altar, the priest should not continue to turn to his right after the blessing, but turn back to his left to face the tabernacle before moving for the Last Gospel.

The Last Gospel.

In our province the server comes to the Gospel side of the altar to respond to the dialog of the Last Gospel, as he did the Gospel of the Mass. Normally he would return to stand in his place before the altar on the Epistle side. But it is also permitted for the server to hold the altar card up for the priest so that priests with poorer eyesight do not have to strain to make out the words. The Deo gratias at the end of the Last Gospel is said by the server only.

The Leonine Prayers

The Leonine Prayers are not part of Mass; they were added in the late 1880s for particular intentions. As their recitation was a matter of Church law, they have not been required since abrogation of the decree to recite them in 1965, even in the traditional forms of Mass. Nevertheless they still are said (by local custom) in some places.  They are not said, however, after sung Mass or after Low Masses "said with some solemnity." This includes: conventual Masses for sisters, funeral Masses, wedding Masses, and Mass on special occasional occasions such as Friday Friday Sacred Heart Votive Masses.

The Leonine Prayers.


The Return to the Sacristy.


Again, my most sincere thanks to the friars of the Eastern Province for these beautiful videos.

Pope Francis and St. Francis of Assisi

I do ask our readers to forgive what seems like a self-promotion on something non-liturgical.  But there is much discussion in the secular and religious press about what the new pope meant by his choice of his name Francis, especially as this reflects on his views on liturgy. Indeed, today I have gotten many e-messages and phone calls about our new pope's name. I have now spoken to, among others, The Times of London, Irish National Radio, etc., and, finally, I refused to appear on Pier Morgan Live this evening to talk about this topic.

This notoriety is mostly because I published, some nine months ago a new biography of St. Francis, that was named one of the eleven "Favorite Books of 2012" of Newsweek, was subject to a (silly) review in The New Yorker, and given the "honorable mention" by the America Association of Publishers in the category "Biography and Autobiography for 2012." So now I am an expert on what the pope's choice of name means! Welcome to the world of the secular media!

My own answer to what St. Francis's real teachings mean for liturgy, especially for his devotion to the Eucharist, and what our new Holy Father might learn from them, can be found in the life of  St. Francis that I wrote for a popular audience while using the best historical principles in Francis of Assisi: A New Biography; Do not trust what you hear in the secular mass media. You may well hear abbreviated, "summarized," and "he said," versions of my understanding of the historical Francis in the press, radio, etc.

Do not trust them, just read the book.

And God bless our new pope!

Portable Altar Cards for the Dominican Rite

I am pleased to announce that The Society for the Preservation of Roman Catholic Heritage has sent me a sample set of their new portable altar cards for the Dominican Rite.  They have also upgraded their previously published set of portable cards for the Extraordinary Form of the Roman Rite.  Here is a photo of the new cover for the Roman Rite cards:

The Dominican Rite set has a white leatherette cover printed with a decorative gold cross. Here are images of the text of the middle card for the Dominican Rite:

And here are the two side cards:

The Roman Cards can be ordered here. The Dominican cards are not yet up on the SPORCH site. They may be ordered by sending an email inquiry to sporch3@aol.com or by writing to their address:

Society for the Preservation of Roman Catholic Heritage
Box 147
Englewood, Ohio 45322

The current list price is $69.00. A discount is available for bulk orders.

Fr. Joseph P. Kenny, O.P., RIP

I received news today that Fr. Joseph P. Kenny, 77, a missionary to Africa for nearly 50 years and a well-known online promoter of Dominican Chant, died of cancer on January 28, 2013 in Washington DC. A native of Chicago, Fr. Kenney left for Nigeria at the request of the Holy See for a resource person knowledgeable in Arabic and Islam, since there was a need for greater understanding and peace between  Christian and Muslim communities of that country.

After working in northern Nigeria, he taught subjects on Islamic philosophy and theology for 22 years at the University of Ibadan, where he served as Chairman of the Department of Religious Studies. He also helped develop the Dominican Institute in Ibadan, where he taught courses on philosophy, theology, and communications for hundreds of lay students and seminarians.

Sadly, Fr. Kenney's music site, linked on the left sidebar, seems to have gone off line.  His contribution to the promotion of our music will be greatly missed.  Please keep this fine priest musician and missionary in your prayers.

Domnican Studies of the Western Dominican Province Reflect on the Liturgy of the Hours

The students of the Western Dominican Province has done a very nice video in which they reflect on the spirituality of the choral office and what it means for them.  The stained glass is that of the chapel of our house of studies, Saint Albert the Great Priory in Oakland CA.  Enjoy!

On Line Image of Pre-Humbert Dominican Rite Missal MS

Readers might be interested to hear that the Bibliothèque Nationale in Paris, France, has recently put up a black and white scan of Paris: Bibliothèque Nationale de France, MS Lat. 8884, which contains portions of a Pre-1256 Dominican Missal. The image to the left is not of the Paris MS, but of a similar Dominican Missal MS in the Dominican monastery of Lausanne.

This Missal predates the reforms by Humbert of Romans that created the standard Dominican Rite in use till the present.  Those interested in the Pre-Humbert Dominican Rite may consult William Bonniwell, History of the Dominican Liturgy (New York: Wagner, 1944), pp. 29ff.   This book can be downloaded in PDF format on the left sidebar of Dominican Liturgy.

The Paris MS is available for viewing here.