impossible to review the elaborate symbolical significance of the Mass as set forth in the authoritative work of one who was a bishop, theologian, jurist, and papal regent.[1] But a little of it may be given.
The office of the Mass, says Durandus, is devised with great forethought, so as to contain the major part of what was accomplished by and in Christ from the time when He descended from heaven to the time when He ascended into heaven. In the sacrifice of the Mass all the sacrifices of the Ancient Law are represented and superseded. It may be celebrated at the third hour, because then, according to Mark, Christ ascended the cross, and at that hour also the Holy Spirit descended upon the Apostles in tongues of fire; or at the sixth hour, when, according to Matthew, Christ was crucified; or at the ninth hour, when on the cross He gave up His spirit.
The first part of the Mass begins with the introit. Its antiphonal chanting signifies the aspirations and deeds, the prayers and praises of the patriarchs and prophets who were looking for the coming of the Son of God. The chorus of chanting clergy represents this yearning multitude of saints of the Ancient Law. The bishop, clad in his sacred vestments,[2] at the end of the procession, emerging from the sacristy and advancing to the altar, represents Christ, the expected of the nations, emerging from the Virgin's womb and entering the world, even as the Spouse from His secret chamber. The seven lights borne before him on the chief festivals are the seven gifts of the Holy Spirit descending upon the head of Christ. The two acolytes preceding him signify the Law and the Prophets, shown in Moses and Elias who appeared with Christ on Mount Tabor. The four who bear the canopy are the four evangelists, declaring the Gospel. The bishop takes his seat and lays aside his mitre. He is silent, as was Christ during His early
- ↑ See the epitaph from his tomb in S. Maria sopra Minerva in Rome, given by Savigny, Geschichte des Römischen Rechts, v. 571 sqq., who also gives a sketch of his life. With the work of Durandus, the Gemma animae of Honorius of Autun (Books I. II. III.; Migne 172, col. 541 sqq.) should be compared, as marking a somewhat earlier stage in the interpretation of the Liturgy. It also gives the symbolism of the church and its parts, its ministers, and services.
- ↑ Every article worn or borne by the bishop (or celebrating priest) has symbolic significance.
