The rubrics of the three Masses, given in extenso, for November 2, embody the legislation contained in the Apostolic Constitution, Incrumentum Altaris Sacrificium (August 10, 1915), and in the immediately subsequent decree of the Congregation of Sacred Rites (August 11, 1915). After the Secret of the first Mass, part of the instruction of the Congregation of Sacred Rites of September 12, 1857, concerning bination, has been embodied in a new rubric, in so far as it is applicable to the case of All Souls' Day, and gives directions concerning the purification of the chalice and the priest's fingers at the first and second Masses. A new rubric, inserted after the Offertory of the second Mass, gives the second part of this instruction, i.e., the rules to be observed at the Offertory of the second and third Masses, when the priest has to use an unpurified chalice. A rubric at the end of the third Mass on November 2 directs the first of the Masses of All Souls' Day to be used (with the prayer proper to each different case) on the day of death or burial, or on the anniversary day, in the case of a deceased Pope, Cardinal, Bishop or Priest. Formerly, according to Decree 2,417 (ad 8) of the Congregation of Sacred Rites, either this first Mass or the Mass in die obitus (at that time the second among the Requiem Masses) was to be said in the case of a priestnow, apparently, only the first Mass is to be used in this case. In the prayers of the different Masses, the feminine form of the prayer is, where necessary, assigned. Formerly the prayers in the anniversary Mass were given in the plural, with a rubric at the end of the Mass directing the singular to be used in the case of Mass for one person. This arrangement was frequently inconvenient, and now the prayers are given in the masculine singular with changes in gender and number indicated in brackets. In future, too, the name of the deceased is to be mentioned in the prayers of this anniversary Mass. In the Missal hitherto in use, a rubric at the end of the Masses for the dead allowed the Epistle and Gospel of any one Mass to be used in any of the other Requiem Masses. This rubric does not appear in the new Missae Defunctorum, and therefore, presumably, this privilege of the interchange of Epistles and Gospels has been withdrawn. After the six different Requiem Masses comes the Orationes Diversae pro Defunctis (seventeen in number), which are unchanged, except (i) that the three prayers for deceased cardinals are somewhat differently assigned-the first of these is to be said for a Cardinal Bishop or a Cardinal Priest who was a bishop; the second for a Cardinal Priest who was not a bishop, and for a Cardinal Deacon who was a priest; the third for a Cardinal Deacon who was not a priest; (ii) that in the prayer pro uno defuncto, or in that pro una defuncta, the name of the deceased is to be inserted. Next comes a section entitled Absolutio super Tumulum, and it is in this part that the greatest and most welcome changes have been made. Hitherto the special Mass book for exsequial functions gave three forms of the Absolution (A) Ritus Absolutionis post Missam pro Defunctis, taken from the end of the Ritus Celebrandi of the Missal (xiii. 4). (B) Ritus Absolutionis in Exsequiis praesente Corpore Defuncti (ex Rituali Romano). (c) Ritus Absolutionis in Exsequiis absente Corpore Defuncti et in die 3°, 7°, 30° et anniversario (ex Rituali Romano); and, following these forms came (a) Orationes Diversae pro Defunctis in Absolutione supra Tumulum pro varia temporum opportunitate dicendae: (b) the prayers Pro Ordinibus et Congregationibus: (c) Ritus Absolutionis . . . ab Episcopo vel Praelato Faciendae (juxta Pontificale Romanum). In the new book of Masses for the dead, sections (a), (b) and (c) are omitted; and the three forms of the Absolution (A, B, C) are united into one form, entitled Absolutio super Tumulum. Formerly the different forms of the Absolution gave rise to much difficulty and confusion. Form (A), from Ritus Celebrandi (xiii. 4), contained no express direction as to when it was to be used, but from the clause si facienda est Absolutio in the opening rubric, from the absence of all reference to the Non intres and other indications, it was pretty clear that it was a form of the Absolution for use when the body was not present. The Roman Ritual contains another form for this occasion [form (c) above], and these two forms were not in agreement. Furthermore, neither form contained the concluding anima ejus, De profundis, etc., prescribed by Decrees 1,743 (ad 7), 2,694, 3,267, 4,014, 4,081 (ad 3) of the Congregation of Rites. In like manner the form of the Absolution when the body is present, given in the Roman Ritual [form (B) above], contained rubrics at variance with the directions of the Missal and Caeremoniale Episcoporum in similar cases, and, like forms (A) and (c), did not conclude (at all events, explicitly) as the Decrees of the Congregation of Rites required. These and like difficulties have, in the past, been the despair of liturgists dealing with the question of the Absolution. How heartily they will welcome the order and simplicity introduced by the new rubrics! Only one form of the Absolution is found in the new Missae Defunctorum, and the rubrics embodied in it show that it is to be used both when the body is present and absent-in the latter case with two modifications (i) the Non intres is omitted, (ii) the prayer Absolve,1 or that of the Mass, or any other suitable prayer, may be said (while when the body is present the prayer Deus, cui proprium is prescribed). Apart from these two points, there is now no difference whatever between the form of the Absolution when the body is present and absent. The form of the Absolution now prescribed is made up of the union of the form hitherto given in the Missal with those found in the Roman Ritual-part of the rubrics being taken from the Ritus Celebrandi (xiii. 4), part from the Roman Ritual (Tit. vi. c.c. 3 and 5). In addition, its conclusion is in accordance with the Decrees of the Congregation of Rites enumerated above, embodying the versicle anima ejus, the psalm De profundis, and the final versicles and prayer Fidelium. One point in this conclusion is of special interest. When the new typical edition of the Roman Ritual appeared in 1913, liturgists were surprised to notice that at the end of the chapter Exsequiarum Ordo (§ 15), in directing that the psalm De profundis should be said when returning from the grave, the concluding verse was given in the singular (Requiem aeternam dona ei). This was counter to the teaching of all rubricists up to that time, for the traditional doctrine was 1 Two different forms of this prayer Absolve have hitherto been in useone being found in the Missal (Ritus Celebrandi, xiii. 4), the other in the Roman Ritual (Tit. vi. c. 5) in the form of Absolution when the body is absent. The new rubrics have embodied the form found in the Missal, not that found in the Ritual. With the exception of this point, it is a matter of great satisfaction to the present writer to be able to state that the Rituale Parvum, recently edited by him, will be found in its chapters de Exsequiis in entire conformity with the changes introduced by the new rubrics, which are the subject of this article. that the concluding psalm was for the souls of all the faithful departed. Some liturgists believed that this singular form was a misprint, but as the edition was typical and, therefore, fully authentic, they needs must await in silence the vindication of their view. That vindication has now come, as the new rubrics expressly indicate that the plural form is to be used. Following the prayer Deus, cui proprium, in the form of the Absolution found in the Roman Ritual, when the body is present, is a rubric directing the word Sacerdotis to be inserted after famuli tui in the prayer, when the Absolution is for a priest. This rubric is not found in the new form of the Absolution. In the last place in the Missae Defunctorum comes Appendix e Rituali Romano, which contains the actual burial service, beginning with In paradisum, immediately after the prayer of the Absolution. With the exception of (a) the omission of the rubric giving the singular form of the clause et quorum . . . corpora in the prayer for the blessing of the grave when the latter is for one body only, (b) the explicit direction that the concluding prayers are to be said in the plural, the burial service is quite the same as that found in the typical edition of the Roman Ritual. J. B. O'CONNELL. THE MEMORY OF THE DEAD BY REV. E. J. QUIGLEY In the Apostolic Constitution, Incruentum altaris sacrificium, of August, 1915, our Holy Father Pope Benedict XV wrote that he was urged to grant the privilege of the three Masses on All Souls' Day by the petitions from many lands, and also by his own special love for the suffering souls, for whom he entertained a special love from his boyhood. To a grateful world, he has given in this year 1919, a new solemn preface, to be said in all Masses of the Departed. The addition of a new preface to the eleven in the Roman Missal is a notable step in liturgical prayer and practice. For ten of the prefaces are of very ancient date, and the last preface, the preface of the Blessed Virgin Mass, was composed and sung for the first time by Pope Urban II (1088-1099). The latest preface is a prayer of great beauty, and suits well the notes of sorrow and of hope which sound in every Mass for the dead. Many readers have noted its merits. They appear better, perhaps, in translation :- It is truly meet and just, right and availing unto salvation, that we should at all times and in all places give thanks to Thee, Holy Lord, Father Almighty, everlasting God, through Christ Our Lord. In whom the hope of a blessed resurrection has shown forth to us, and the promise of future immortality consoles those who are saddened by the certain lot of dying. For to Thy faithful, O Lord, life is changed, not taken away, and while the earthly house of this habitation is dissolved, an eternal dwelling place in the heavens is being prepared. And, therefore, with Thy angels and archangels, with thrones and dominations, and with the whole army of the heavenly host we sing a hymn to Thy glory, saying, unceasingly, Holy ... The reading of this translation and of these my words, perhaps, may enable us to fulfil the old Celtic ideal of priestly prayer for the dead. For, the Celtic ideal was expressed by St. Columba, when he enjoined his monks to display 'fervour in singing the office for the dead, as if every dead person was a particular friend of theirs.'1 1 Regula S. Columbae, sect. 13. |