Low Mass Ceremonial (Burnett)/General Rules
General Rules
Of the Priest's Private Prayers
The priest should thoroughly commit to memory certain parts of the mass-rite, viz., the Decalogue; the Exhortation beginning with the words, "Ye who do truly," etc.; the Confession; the Absolution; the "Comfortable Words"; the versicles, "Lift up your hearts," and "Let us give thanks unto our Lord God"; the prayer of "Humble Access"; the forms for the administration of the Communion; and the Blessing.
Assuming that he will not fail to use his privilege of saying, privately and so as not to interfere with the public order, certain suitable prayers before and at certain points in the mass, the priest will do well to commit to memory and make due use of the forms set forth in full in the Appendix (or other similar forms,) which should commend themselves to priests who make use of this book.
Of Standing, Walking, Etc.
Gravity and seriousness should characterize the conduct and behavior of the priest when he is engaged in celebrating the Holy Eucharist. When he approaches the altar, returns from it, or moves from one place to another, the priest should walk with solemn gait, hold his head erect, have his eyes cast down and be recollected but not self-conscious. In passing from one part of the altar to another, and when going up or coming down the steps of the altar, the priest should never move sideways nor backward, but should first turn himself so as to face in the direction in which he is to go, and then proceed. When coming down from the footpace to the level of the sanctuary (and not carrying the Blessed Sacrament), the priest should not turn his back directly upon the altar-cross, but, having bowed towards the cross, should turn himself by his left so as to bring his back towards the Epistle-side of the altar, or by his right so as to bring his back towards the Gospel-side, and then go down the steps. When standing at the altar, the priest should avoid leaning against it, lolling upon it, and a waving motion of the body. He should avoid all exaggerated gestures and everything suggestive of affectation. In a word, every act and motion should be pervaded by a quiet dignity and manly reverence.
Of the Use of the Voice
In celebrating the Holy Eucharist, whensoever no part of the rite, as set forth in the Book of Common Prayer, is sung, all parts of the rite, whether "read upon the book" or said in addressing the people, should be uttered distinctly, in a clear and audible voice. The priest should so read or say whatever is prescribed that he himself may read or speak "with understanding," not mechanically or without attention to the significance of the words which he utters: and, while avoiding everything suggestive of declamation, so read and speak that the people may hear and be edified. In his utterance of words the priest should avoid, both over-haste and excessive slowness. Whatever is to be said or done should be said or done at the proper time, and not anticipated. Thus, for example, the priest having said the Kyries standing before the midst of the altar, should not say the words, "Let us pray," as he passes to the Epistle-corner, but wait until he stands facing the book. In general, whatever is to be read should be "read upon the book," even though the priest know by heart what he is reading.
Of the Use of the Eyes
When officiating at the altar, the priest is in duty bound to safeguard the chiefest channel into his soul, viz., his sense of sight, by keeping his eyes from whatsoever might distract his attention from the service in which he is engaged. As a rule his eyes should be down-cast. They should be fixed on the Sacrament at the elevation, and whenever it is taken into the hands; and while saying the private prayers immediately before communion.
If it be remembered that Christ, immediately before addressing his heavenly Father, when about to raise Lazarus from the dead, and again before beginning the solemn prayer recorded in the seventeenth chapter of the Gospel according to St. John, lifted up his eyes; and that in ancient Liturgies, both Eastern and Western, the mind of the Church has expressed itself in words manifesting the belief that our Lord when blessing the bread at the Institution of the holy Eucharist, lifted up his eyes heavenward, it should appear fitting that in celebrating the holy mysteries wherein the life as well as the final sufferings and the death of Christ are set forth, similar actions should be performed by the priest. Therefore, upon this principle and in accordance with traditional usage, the priest should lift up his eyes at certain points in the mass, viz., immediately before the prayers, (1) "Cleanse my heart," etc., and (2) "Receive, Holy Father," etc.; during the prayer (3) "We offer unto thee," etc.; on beginning the prayer (4) "Come, O Holy Ghost," etc., immediately before the prayer (5) "Receive, O Holy Trinity," etc.; at the commencement of the Prayer (6) of Consecration; immediately before (7) the consecration of the bread; and before (8) the blessing. The eyes are to be raised without movement of the head, and so that the priest looks at the altar-cross. Having been raised they are at once cast down except at the offering of the wine, where they remain uplifted throughout the prayer.
Of the Use of the Hands
It is a general rule that when the priest, officiating at the altar, is not performing any action with his hands, he should keep them joined before his breast. The hands are thus joined by placing the palms nearly or quite close together, and the fingers stretched out close together, all the fingers of one hand being applied to those of the other, and the thumb of the right hand crossed over the thumb of the left hand. When the hands are held joined before the breast, the fingers are turned a little upwards. After the consecration the thumbs can not be crossed nor all the fingers stretched out and applied to each other, but the position in general is the same as directed above.
When the hands are joined and placed upon the altar, the little fingers do not rest upon the altar, but the tips thereof touch the front of the mensa (or altar-table), the extremities of the six longer fingers rest upon the corporal, and the thumbs are crossed. When the hands are extended, the upper part of the arms (i. e. above the elbow) are held near the body, the palms of the hands are turned towards each other, neither upwards nor downwards nor forwards, the hands are held as high as the shoulders and the fingers point upwards. The hands are held extended during the prayers (which are said aloud) and are joined at the conclusion thereof. When the hands, disjoined, are placed upon the altar, the palms are turned to the surface of the mensa, the fingers extended, and the wrists are not allowed to go beyond the front edge of the mensa.
During the reading of the Epistle the priest places his hands on the mass-book and holds it, or else he touches the book with his palms and allows the little fingers to rest on the altar.
On announcing the Gospel, the priest places his left hand upon the book, makes a small sign of the cross, with the tip of the thumb of his right hand, upon the opening words of the Gospel; and then, placing his left hand near and a little below his breast, he makes similar signs of the cross on his forehead, lips, and breast. While performing these actions the hands are extended, and palms turned towards book and person.
When anything is done with only one hand, the other must be placed on the book, altar, breast, or chalice, as the particular action may require. When the hands are placed upon the altar they rest thereon beyond the corporal prior to the consecration. After the consecration, they rest on the corporal.
Of Smiting the Breast
The custom of smiting the breast as a sign of penitence and an expression of a sense of unworthiness in connection with the acknowledgment of unworthiness and sin, is of great antiquity. It has been very generally practiced by faithful Christians, and, by traditional usage, has its place among the liturgical acts of the priest when he celebrates the holy Eucharist. The breast is struck, neither violently nor over-lightly, with the fingers of the right hand held closely together, and slightly curved, the left hand meanwhile being held near and a little below the breast. While performing this action the priest should not withdraw his right hand far from his breast, nor thrust out his right elbow away from his right side. After the consecration, only the three fingers which have not touched the Sacrament are used in striking the breast. During the course of the mass the priest strikes his breast ten times, viz., thrice during the saying of the Confession; once at the utterance of the words, "We are unworthy," towards the close of the Prayer which follows the Invocation, in the Canon; thrice while saying "O Lamb of God," etc., and thrice while saying "Lord I am not worthy," in the private prayers which immediately precede the priest's communion.
Of Bodily Acts of Reverence
1. THE KISSES DURING LOW MASS
As acts expressive of reverential regard for the holy things themselves and for what they symbolize, the kiss which the priest impresses upon the vestments, the altar, and the Book of the Gospels, are in no way superstitious, but edifying ceremonies and the reverent perpetuation of a liturgical custom of great antiquity.
The amice, stole and maniple are kissed while putting on and taking off the said vestments. The page in the mass-book from which the priest has read the Gospel is kissed (out of reverence for the written Word of God) immediately after the reading thereof is ended. The altar, as God's throne upon earth and a symbol also of Christ himself, is kissed in the prayer, "We pray thee, O Lord," etc.; and again immediately before the priest says, "Let us pray for the whole state," etc.; again before the Blessing; and, lastly, immediately after the prayer, "Let this my bounden duty," etc.
The thing to be kissed should be touched by the lips of the priest, without producing any sound.
2. BOWING THE HEAD
Chief among bodily acts of reverence are bowing the head, and kneeling upon one knee (the right) or upon both knees. Bows are made by slightly inclining the head, and by bending in some degree the shoulders as well as the head, and by bending the upper part of the body as well as the head and shoulders. In making the most profound of the said bows, all below the upper part of the body should be kept rigidly upright. It is after this manner that the priest bows upon his arrival before the altar at which he is about to celebrate the mass, if the Blessed Sacrament be not reserved at that altar; and again before beginning the devotional preparation at the foot of the altar steps; while saying the Confession in the said devotions; and while saying the private prayers, "Cleanse my heart," etc., and "Give me, O Lord," etc. before reading the Gospel. The moderate bow is made at the Versicles which follow the Confession in the preparatory devotions; at the prayers, "We pray thee, O Lord," etc., "In the spirit of humility," etc., "Receive, O Holy Trinity," etc.; at the Sanctus; at each act of consecration; at the prayers immediately before the priest's communion; and when he communicates himself with the Host. The slight bow is made to the cross in the sacristy before proceeding to the altar and on return thereto; each time the holy name is mentioned; at the Gloria Patri at the end of the psalms Judica and Lavabo; at the words "Let us pray"; at the word "God" in the beginning of the Creed; at the word "worshipped" in the Creed; at the words, "and when he had given thanks"; at the Agnus Dei; in the Gloria in excelsis, at the word "God" in the beginning, and at the words "We worship thee," "We give thanks to thee," "receive our prayer," and "O Christ"; during the prayer, "Let the homage," etc.; each time the priest comes before or goes away from the midst (except he has just bowed profoundly, or is about to kiss the altar), and when, at the end of the Mass, standing at the foot of the altar-steps the priest is about to return to the sacristy. At the mention of the holy name in Collect, Epistle, and Post-Communion prayer, the priest bows his head towards the altar-cross; but, if the name occur in the Gospel, he bows towards the book. The head should be slightly inclined towards the book, when, in the prescribed reading, the name of the Blessed Virgin, or the name of the saint whose festival is being celebrated, occurs. If the holy name occur several times in one short passage, the priest should not bow repeatedly, but keep his head inclined throughout the passage.
3. GENUFLECTIONS
As a bodily act of reverence, kneeling, either on one knee or on both knees, includes every kind of bowing, just as a profound bow includes a moderate bow, and therefore in such kneeling the head is not to be bowed. The ordinary genuflection is made by bringing the right knee to the plane upon which the person is standing, and near to the left foot, the head, meanwhile, being held erect. The priest genuflecting in the mass, rises at once after his knee has touched the floor, save that when the Blessed Sacrament is upon the altar his genuflection should be more than usually deliberate. In no case should the priest while he is bending his knee down to the floor, or rising again, move hastily, for, even though the reverential spirit be not altogether lacking in the priest, such hasty and undignified action may have the appearance of an act of derision rather than that of an act of reverence. When a genuflection is made at the altar before the consecration, the hands are placed on the altar beyond the corporal, but after the consecration and before the ablutions they should be placed upon the corporal. When the priest kneels upon both knees (as at the Confession and the prayer of "Humble Access,"), he withdraws his hands from the altar and keeps them joined before his breast while he is kneeling. A genuflection on the right knee is made at each of the following places, viz., in the Creed, at the words, "And was incarnate,....made man"; before and after the elevation of the Host, and before and after the elevation of the chalice; before the words, "By whom and with whom," etc.; at the end of the Prayer of Consecration, after the words, "World without end"; before the fraction of the Host which takes place after the conclusion of the Prayer of Consecration; after the commixture; before the words, "Lord, I am not worthy," etc.; after the priest has communicated himself with the Host and has uncovered the chalice; after he has communicated himself with the Precious Blood; on each occasion when, during the administration of the communion, he replaces the paten, or the ciborium, upon the altar and before he takes up the chalice; and when he replaces the chalice upon the altar and before he takes up the paten or ciborium; after the administration of the communion is ended, and before beginning the Lord's Prayer; after the Gloria in excelsis, or hymn, and before he goes to the Epistle-corner to say the Post-Communion prayer, or prayers; immediately before and immediately after, the Blessing; after uncovering the chalice and the paten, and before consuming what remains of the Sacrament; in the last Gospel if it be the Gospel for Christmas-Day, at the words, "The Word was made flesh"; in the last Gospel, if it be the Gospel for the Feast of this Epiphany, at the words, "worshipped him"; in the same Gospels in the mass on the same festivals (Christmas and Epiphany) at the same words; in the Epistle for Palm-Sunday, at the words, "every knee shall bow"; and in the Passion-tide Gospel, at the words, "gave up the ghost."
If the Blessed Sacrament be reserved in the tabernacle on the altar where the mass is celebrated, the priest should genuflect before the altar-steps when he first approaches the altar; before he says the words, "In the Name," etc.; and when he is about to leave the altar and return to the sacristy.
Of Holding the Chalice
The chalice should never be held by the cup, except when the wine and water of the ablutions are poured over the priest's thumbs and forefingers.
As often as the chalice is to be covered or uncovered, the left hand should be placed on the base of the chalice, and the pall not dragged but lifted off, to guard against a possible overturning of the chalice.
Communicants (to whom the priest administers the chalice), whether clerks or lay folk, should never put their hands upon the cup, but they may take hold of the base or foot of the chalice so as to aid in bringing the cup to their lips.
Of the Sign of the Cross
When the priest signs himself with the sign of the cross, he places his left hand near and a little below his breast, and with his right hand (the palm turned towards himself, and the fingers united and outstretched) he touches, with the extremities of his index, middle, and ring fingers, his forehead, his breast, his left shoulder, and his right shoulder. When thus making the sign of the cross, the elbow of the right arm is not to be thrust out from but kept near the body. In the mass, after the consecration, only those fingers which have not touched the host are thus employed.
When the priest makes the sign of the cross in the act of blessing any person or thing, his right hand is held so that the little finger is turned towards the object which he intends to bless; and thus the palm looks toward his left, and thumb and fingers are held (as directed above) extended and joined. While blessing the people, the priest places his left hand against his body a little below his breast; but when he blesses the oblations or any other object upon the altar, the priest places his left hand upon the altar.
In making the sign of the cross, the priest should take care not to move the hand over-quickly, and to trace lines that are straight and of equal length. The length of the lines, in blessing the people, should not exceed those used in blessing himself. All other crosses, except those made at the announcement of the Gospel and with the host over the chalice, are about a palm in length.
When the priest makes the sign of the cross over the Blessed Sacrament he does so not regarding it as an act of blessing but as an act which commemorates the power of the Cross and the manner of the Passion of Christ.
Lastly, when blessing himself or any other person, or any object whatsoever, the priest should stand erect.
Of the Endings of the Collects
As printed in our Book of Common Prayer, most of the Collects in the Mass-rite have only the short ending; but this omission cannot reasonably be regarded as a prohibition of the use of the full ending when, according to the old liturgical rules, the full ending is called for. Dr. Frere tells us (Some Principles of Lit. Reform; p.148) that, "In 1549 it was taken for granted that the rules for adding, or not adding, the appropriate ending to a collect were familiar to all who would use the Book." The following summary of the said rules, so far as they are applicable to our Rite, may be found useful.
The Collect of the day should have its full ending. If two collects are said, the second also, ordinarily, should have the full ending. If more than two collects are said, only the first and the last should have the full ending. If the collect is addressed to the Father, the full ending should be Through Jesus Christ thy Son our Lord, who liveth and reigneth with Thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. If addressed to the Son, Who liveth and reigneth with the Father, in the unity of the Holy Ghost, ever one God, world without end. Amen. If the Son is named in the first part of the collect, Through the same Jesus Christ, thy Son our Lord, who liveth, etc. If the Son is named towards the close of the collect, Who liveth and reigneth with Thee, etc. If, in the collect, mention is made of the Holy Ghost, in the unity of the same Holy Ghost, etc.
Of Announcing the Epistle and the Gospel
The portion of holy Scripture appointed to be used as the liturgical Epistle for any day is The Epistle of that day, and should be so called in the announcement, without any use of the phrase "portion of Scripture appointed for." If the said phrase is used in making the announcement when the text is taken from Scripture other than the Epistles of the New Testament, the reader is bound to declare as on all occasions, at the end of his reading, "Here endeth the Epistle." There should be no repetition of the word "Epistle" in making the announcement. For example, the Epistle of Advent Sunday should be announced thus: "The Epistle is written in the Thirteenth Chapter of the Romans, beginning at the eighth verse;" and on the festival of St. Simon and St. Jude, "The Epistle is written in St. Jude, beginning at the first Verse."
The Gospel should always be announced without any repetition of the word "Holy," and without the use of the words "according to," or "that of." For example, the Gospel of Advent Sunday should be announced thus: "The Holy Gospel is written in the twenty-first Chapter of St. Matthew, beginning at the first Verse." In every instance the announcement refers only to the beginning of the Gospel; hence on the Sunday after Ascension-Day, no notice should be taken of the fact that the concluding part of the Gospel of the day is taken from the sixteenth Chapter of St. John.
Of Omissions to be Made on Certain Days and Occasions
From Passion Sunday until Maundy Thursday inclusive, the psalm in the devotions said by the priest and his server, at the foot of the altar-steps, immediately before the beginning of the mass, should be omitted. At such times, the priest, having said, "In the Name," etc., and the antiphon, "I will go" etc., at once says, "Our help," etc.
During Advent, and from Septuagesima until Easter, and on all days, out of Easter-tide, that are not festivals, the Gloria in excelsis should be omitted, and some metrical hymn, suitable for the occasion, should be used in lieu thereof. Inasmuch as, according to usage in Western Christendom, the Creed (in the mass-rite) as well as the Gloria in excelsis, is associated with festivals rather than fasting days and others of non-festal character, it is fitting that both Creed and Gloria in excelsis be omitted in masses said on days that are not festivals.
Of Masses for the Dead
In a mass celebrated especially in behalf of the faithful departed, the priest omits the psalm Judica me in the preparation at the foot of the altar-steps. He makes the sign of the Cross, before saying the Lord's Prayer, over the book and not upon himself. Before the Gospel, he does not say the prayers, "Let thy blessing, etc." and "The Lord be in my heart," etc., nor does he kiss the book after he has read the Gospel. The Creed is not said, nor the water blessed, nor the Gloria Patri said at end of the psalm Lavabo. The priest does not strike his breast while saying the Agnus Dei; and instead of the words,—"have mercy upon us" and "grant us thy peace," he says "grant them rest," and "grant them rest eternal." The (private) prayer for the unity and the peace of the Church, and the Gloria in excelsis are omitted.
Of the Last Gospel
The late mediaeval custom of reading the opening words of the Gospel according to St. John (Verses 1 to 14, inclusive) has much in its favour, but should not be regarded by us as obligatory, nor as more than a part of the priest's personal devotions. Where the custom in question is followed certain exceptions should be noted, viz., that on Christmas-day the Gospel for the festival of the Epiphany is read as the last Gospel; and that whenever a festival is celebrated on a day which has its own proper Gospel (as, e. g., when the feast of an Apostle is observed on a Sunday), the Gospel of the day that is commemorated serves as the last Gospel of the mass. The priest, reading the last Gospel, genuflects at the words, "And the Word was made flesh," in the Gospel ordinarily read, and at the words, "fell down and worshipped him," in the Epiphany Gospel.
Of the Days on which the Holy Eucharist should not be Celebrated
On Good Friday, the anniversary of the crucifixion of our Saviour, and the day when the Passion of Christ is contemplated by the faithful as if it were being really enacted before them, the sacramental memorial of that Passion is not celebrated. This has ever been the custom throughout all Catholic Christendom.
For similar reasons there should be no celebration of the Holy Eucharist on Holy Saturday. The mass which, in the Latin Church, is now celebrated on Holy Saturday belongs of right to the early hours of Easter-day, and anciently "was only celebrated after midnight at the close of the great Easter vigil." According to the mind of the Church of God in the early ages, there is some incongruity in the celebration of the holy Eucharist on days of fasting. May it not be due to a lower estimate of the importance of the strict observance of such days, that the perception of this inconsistency has been so largely lost? The opinion that by the appointment of a proper Collect, Epistle, and Gospel, for any day, there is indicated an intention that the holy Eucharist shall be celebrated on that day, cannot be justified. At no time should the holy Eucharist be celebrated unless the priest have present with him at least one other person who will assist at the mass. For a priest to celebrate entirely alone is contrary to the letter and the spirit of the mass-rite, and is "a reprehensible custom worthy of meet correction."
Of what is to be done, if the Sacrament, in either kind, hath been Consumed before all the People have Communicated
If proper care be exercised by the priest, both as to the quantity of bread and wine to be consecrated, and also in his administration of the sacrament, the contingency here referred to will not occur. When it does occur, the priest must consecrate both bread and wine, and communicate himself with both kinds (of that which he has just consecrated) ere he proceeds to continue the administration to the people.
If the hosts fail, and not the Precious Blood, he must needs use another chalice into which he will pour a little wine and a few drops of water. If the precious Blood fail, and not the hosts, he will drain the chalice (i. e. he himself drinking whatever may remain therein), and then pour into it such a quantity of wine as may be needed and a little water. Thus, be the case as it may, having before him unconsecrated bread and wine, and having mentally made an oblation of each, the priest will proceed to consecrate them, using the prayer beginning with the words "All glory be to thee, Almighty God," and ending with the words, "partakers of his most blessed Body and Blood." In efforts to avoid the necessity of a second consecration, hosts may be broken into small pieces, but never should there be any impairing of the contents of the chalice by pouring in unconsecrated wine.