5. The Withholding of the Cup

The Council of Constance in its thirteenth session (June 15, 1415) declared it the law of the Church that the laity should partake of but one element in the communion. The Council of Trent in its twenty-first session (chap. iii., canons i.-iii.) approved the earlier decree. The practise was no innovation and the action at Constance merely gave official sanction to a custom of long standing, which had its roots in the earliest times. The belief that the bread was the more important of the two elements may appear even in the New Testament, where bread is mentioned more frequently than the cup (cf. Luke xxiv. 30). It is more clearly evident in the ancient custom of celebrating the Supper with bread and water instead of wine (Chrysostom, Hom. in Matt., lxxxiii. 4; Hom. in Gen., xxix. 3). To this was added the horror which believers felt if a crumb of the consecrated bread or a drop of the blessed wine fell on the floor (Tertullian, De corona, iii.; Canones Hippolyti, ccix.; Origen, Hom. in Exod., xiii. 3; Trullan Council of 692, canon ci.; Caesarius of Arles, MPL, xxxix. 2319). Consequently very early the Supper was celebrated with bread alone (Acts Joannis, ed. T. Zahn, p. 244, Erlangen, 1880). Pope Gelasius I. (492-496) declared against the practise in Calabria (MPL, lix. 141). When it became customary for the communicant to receive the host, not in his own hand, but in open mouth from the hand of the priest, he was freed from all responsibility so far as the one element was concerned. It was natural to seek for a like immunity in case of the other. A means to the end desired was found by dipping the host in the wine and using a spoon (intinction). The custom originated in the East, where it is still followed (see Eastern Church, III., § 5); the earliest evidence of it in the West belongs to the seventh century. That it originated from the laity is probable, and it is certain that the clergy did not always approve of it (synods at Braga, 675, canon i.; Clermont, 1095, xxviii.; London, 1175, xvi.). Paschal II. calls it a "human and newfangled institution" (Epist . ccelv., MPL, ebuii. 442). It spread rapidly in England. Another means to the same end was the use of tubes (fistulce, canna, etc.; see Fistula) which appear from the ninth century. It was not a very far step for the people to renounce the wine altogether, which happened first in the twelfth century and, so far as is known, in England. It is thus a misuse of terms to speak of " withholding " or " wiyhdrawing" the cup; there was a voluntary renunciation, though scarcity of wine in some places may have helped to establish the practise. Later the priests interpreted their partaking of both elements as a prerogative and privilege of their order, though the scholastic theology developed the doctrine that Christ is received whole and entire in each of the elements.

6. Siads of 1Dlasses. The Roman Church classifies masses according to two systems, depending on the time of celebration and the degree of solem nity. From the first point of view masses are either (1) masses of the season (de tempore), i .e., masses on Sundays and festivals; (2) masses on saints' days (missm de sdndis); (3) votive masses (missw votivce, i.e., said by choice--votum-of the priest); or (4) masses for the dead (missm pro de functis) or requiem masses. The votive masses subdivide into (a) those connected with a special exigency or wish concerning the entire Church, single dioceses or congregations (e.g., in times of war and pestilence, in droughts, at church conse crations, for the king, for the sick, at coronations, conclaves, etc.), or individuals (at weddings, birth days, anniversaries, etc.); and (b) those in honor of certain mysteries (the Trinity, the Holy Spirit, angels, etc.). The proper character of a mass ap pears in the collects, the antiphons, the lessons, the secrets, etc. This feature is old; the Sacramen tarium Leonianum contains the most varied kind of collects, secrets, and prefaces and postcommu nions. From the second point of view masses are either (1) public or solemn (missm publicca vel eolemnes; high masses) or (2) private (missm prir vato:). A public or solemn mass is characterized by a larger number (frequentia) of ministrants; that is, deacon, subdeacon, and certain subordinate attendants are present. Incense is burned, the number of altar-lights is greater than on other oc casions, and the mass is sung. Such masses are held in parish churches on Sundays and festivals, in collegiate and cathedral churches daily. But since in smaller churches the necessary number of clergy is lacking, a substitute for the missa solemnis is provided in the missa cantata [or media, which is sung without deacon or subdeacon and the cere monies proper to high mass]; it is, however, often designated as high mass. A congregation must attend either a missa solemnis or cantata, as both are "public." The private mass, on the contrary, may be held without the congregation and there fore dispenses with the singing and larger number of ministrants. Only the celebrant and one minis trant are required and the latter in certain cases may be a layman. Since the mass is read it is also called missa lecta. Evidently any particular mass may belong to both of the main classifications. A missa de tempore may also be solemnis publica or cantata publioa; a missa votiva may be private; and a requiem mass may be either solemn or private.

(P. Drews.)

Other names which are given to masses are: pontifical, designating a solemn mass celebrated by a bishop with his insignia; papal, celebrated by the pope on certain great feasts with special rites; low, a mass without music the priest saying and not singing the mass; eapitular, the high mass on Sundays or festivals in collegiate churches; conventual or canonical, the daily mass of cathedral and collegiate churches celebrated solemnly and with music after tierce in memory of the founders. A missa advenxitia or manualis (a "chance" mass, one which " comes to hand ") is a mass said for the intention of a person who gives an alms, opposed to a missa legata, said for a special intention in oonsequenoe of a legacy or foundation. The so-called

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mass of the presanetified is an office with a communion,. but is not a mass in the strict sense of the word, the elements used having been eonsecrated at a previous occasion (whence the name, miasa prcesanctificatomm [elemeytorum]). It is said in the Greek Church throughout Lent, except Saturdays, Sundays, and the Feast of the Annunciation, and in the Roman Church on Good Friday (see Holy Week). What was known as a dry mass (missa aicca), without consecration or communion, was common in the Middle Ages in pre&enee of the sick, at sea, and on other occasions when a real mass could not be said.

7. Xodern Prooeduxe in the Mass: The high mass on Sundays is usually preceded by a rite called the Aspergm; the celebrant goes down the middle aisle, or at least to the sanctuary gates, sprinkling the people with holy water while the choir sings the anthem A&Perges me hyssopo (Ps. li. 7). The celebrant then changes his cope for the sacrificial vestment, the chasuble (see Vestments and Insignia, Ecclesiastical), and recites the introductory prayers of the mass proper while the choir sings the ninefold Kyrie eleiaon, followed (except in Advent and Lent and at requiem masses) by the Gloria in excelsia. Next come the collect, epistle, and gospel, changing with each day; the epistle is sung by the subdeacon at the south end of the altar, as being addressed originally to the faithful, while the deacon sings the gospel, originally proclaimed to an unbelieving world, toward the north, synm bolically the quarter of darkness. Lights are carried at the gospel to typify Christ, the light of the world; and the priest kisses the book at the end in token of reverence for the words of the master. The sermon usually comes next, being in most instances an exposition of the gospel for the day. The Nicene creed is then sung, all kneeling at the words " And was incarnate . . . and was made man," in honor of the incarnation. The following section is called the offertory; the priest solemnly offers on the altar first the bread to be consecrated, then the wine mixed with a little water as representing the twofold nature of Christ. Next comes the preface, varying with the feast or mystery commemorated, and leading up to the Sanctus. By the time the choir has finished this, the celebrant has already begun the most solemn part of the mass, which he recites in a low, almost inaudible voice-a relic of the days of persecution when the moat sacred mysteries had to be kept secret from the heathen world. The bell, which has already been rung three times at the Sanctus, is rung once at the beginning of this part (called the canon or prayer of consecration) and three times at the consecration of each of the elements. After the canon the priest sings the Lord's Prayer to a very ancient melody, the final clause coming in as a response by the choir and congregation. The next noticeable ceremony is the "kiss of peace" which in modern usage is reduced to the celebrant's placing his hands on the deacon's shoulders and inclining the head slightly toward him; this ceremonial embrace of Christian brotherhood is then conveyed by the deacon to the subdeacon and by him to any other clergy who happen to be present. Presently follows the consummation of the sacrifice in the priest's communion, preceded by a prayer of humility at which the bell is again rung. As a rule the priest communicates alone at a high mass, the time for general communion, owing to the strict requirement of fasting, being early in the morning. After the ablutions, or cleansing of the sacred vessels, the postcommunion prayers are said, and the priest gives the blessing (omitted in masses for the dead). Then, at the north end of the altar, he recites the second gospel, usually John i. 14, while the choir sings a prayer for the state (in monarchical countries for the sovereign) or for the pope. Incense is used at the introit or beginning of the mass, at the gospel, at the Sanctus, and at the consecration. The color of the vestments differs with the day or season. White is used on feasts of Christ, the Virgin Mary and other virgins not martyrs, and confessors; red in Whitsuntide and on feasts of martyrs, typifying the fire of the Holy Spirit or the blood of the martyrs; violet in Advent and Lent; black on Good Friday and at masses for the dead; and on ordinary days green, the color of nature or of hope.

Bibliography: On I.: F. S. Rens, Die Gesskichie des How opfer-Bepri$e, 2 vols., Freising, 1901-02; Bingham. Origines, XIII., i. 4-8, XV., iv. 4; J. J. I. von Döllinger, Die Ruokariatie in den ereten drei Jahrhunderten, Mainz, 1826; J. W. F. s6sing, Die Lehre der altceen Kir,he nom Opfer im Lebsn and Cultus der Christen, Erlangen, 1851; J. N. Diepolder, Das Wesen des eachariatiachsn Opfers und der . . . Theologen der drei letzten Jahrhundertan, Augsburg, 1877; J. M. Ragon, La Messe, Paris, 1882; C. Rohault de Fleury. La Mete; Rudeo archbologiqua our see monuments, 8 vols., ib. 1883-89; J. Schwane, Die eudw ristische Opferhandlung, Freiburg, 1889; F. Kattenbusch, Verpleirhende Confessionskunds, i . 414 sqq, Freiburg, 1892; D. Rock, Hierurpia; or the Holy Sacroea of the Mass, 2 vols., London, 1892; J. M. A. Vacant. Hist. do la conception du sacrifice de la mass dans l'Iplise tatine, Paris, 1894: O. J. Reiehel, Solemn Mass at Rome in the Ninth Century, London, 1895; N. Gihr, Die heiligen Sakramente der katholischen,Kirche, 2 vols., Freiburg, 1897; idem, Das heilige Mesoopfer, dogmatiaek liturgiecd and askstiacA erkldrt, 8th ed., lb. 1907, Bag. transl. of sixth ed., The Holy $acroos of the Mass, dogmatically, liter, picaUy and a sati-liy explained, St. Luie, 1908; C. H. H. Wright, The Service of the Maw in the Greek and Roman Churches, London, 1898; A. Franc, Die Meese in dsut schen Mittelalter, Freiburg, 1902; W. GStsmann, Das suchariahedhe Opfer naeh der Lehre der allffen SrlholastiiE, Freiburg, 1902; A. Baumetark, Die Mom in Morpen land, Kempten, 1908; A. Devine, The Ordinary of the Mass, hietarieauy, liturgically and ezesatieagy esptained, New York, 1907; The Roman Breviary. A Trangationby John Marpuese qj Bute, Edinburgh, 1908. Incidental topics are discoed in J. H. Matthews, The Mass and its Folklore, London, 1903; J. Hunkey, Troo Leading Doctrine of the Catholic Church; Analysis of the Mass, Atchison, 1904; S. D. Headlam, The Meaning of the Mass, London, 1905. On the name consult: Rottmanner, in TQ, 1889, pp. 531 sqq.; Kellner, in TQ, 1901, pp. 427 sqq.

II. On the liturgical side an immense literature is opened up in the three sections of the British Museum Catalogue devoted tar Liturgies. Information upon the manuscripts and the earliest printed editions is found is J. Weals, Bibliopnaphia liturgica. Catalogues missalium rites Latiini, London, 1888; and in A. Ebner, Quellen and Foreehungen s ur Geschichte und Kunstgeschichte des Mis. sale Romanom im Mittelalter. Freiburg, 1896 The most important collections are: J. Pamelius, Liturgies Latin , 2 parts, Cologne, 1571, reissued under the title Rituals pabum Latinorum live liturgioon Latinum, ib. 1675; L. Muratori, Liturgia Romans vetue, 2 vols., Venice, 1748, Naples, 1776; J. Mabillon, Museum ltaliown, Paris 1687-89. 2d ed., 1724; E. Marthne, De antiquis sodaio ritibua, 3 vols., Rouen, 1700-02 and often; Cabrol and Lealervq, Monuments e ocleeia liturgiea, vel. i., part 1.

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Paris, 1902. Special editions of the different sacramentaries are: of the Sacramentartum Leonianum, by C. L. Feltoe, Cambridge, 1896; of the Sacramentarium Gelasianum, by H. A. Wilson, Oxford, 1894; the Sacramentarium Gregorianum is in MPL l xxvw. 25 sqq. For Callican liturgies consult: J. M. Thomasius (G. M. Tomasi), Codices sacrament. nongentia annia vetuatiorea, Rome, 1880 (first to contain the Miasale Gothicum, Prancorum, and Gallicanum vetua); F. J. Mone, Lateinische and grin rhiarhe Afeasen aus dem g.6. Jahrhundert, Frankfort, 1850; J. M. Neale, and G. H. Forbes, The Ancient Liturgies of the Gallican Church now first Collected, Buratisland, 1855 (contains the Missals Gothicum and Galliaanum and the Sacramentardum Gallicanum, also the Miaaale Riahenoroenae); U. Chevalier, Sacramentaire et martyrolope de 1'abbaye de S. Remy, Paris, 1900. Spanish liturgies: the Miaaale mi:ctum (Moearabicum), ed. P. Hagenbach, first appeared Toledo, 1500, new ed. by Azevedo, Rome, 1755, MPL, Ixxxv., latest ed., Toledo 1875. The Milan liturgy was printed Milan, 1499; other editions are: J. Pamelius, Liturgica Latina, i. 293-308, Cologne, 1571, reproduced in F. Probst, Abendlandische Mesas, pp. 14 sqq., Münster, 1896; ed. of C. Borromeo, Milan, 1560, and often; cf. E. Martbne, De antiquia eccleai ritibue, i. 173-176, Bassano, 1787; M. Gerbert, Monumenta vetera liturgica Alemannia!, vol. i., St. Blas, 1777; Berold, Ecclesias Ambroeiana Afediolanenaia kalendarium, ed. M. Magistretti, Milan, 1894; A. Ceriani, Notitia: literaria Ambroeianar ante aeeulum xi. medium, pp. 2 sqq., Milan, 1895; M. Magistretti, Pontificate in uaum eccleaiat Mediolani, ib. 1897. The Neapolitan and Capuan lectionary was edited by Morin in his Anecdotes Maredaolana, i (1893), 426-435, 436 144. On the Celtic and Anglo-Saxon Liturgy cansult: F. E. Warren, The Liturgy and Ritual of the Celtic Church, Oxford, 1881; on the Stowe Missal, MacCarthy, in Transactions of the Royal Irish Academy, xxvii. 7 (1886); M. L. Rule, The Missal of St. Augustine's Abbey, Canterbury, 1896.

For the medieval explanations of the liturgy, important historically, MPL is the great source. Individual expositions are found as follows: Isidor of Seville, MPL, lxxxiii. 738 sqq.; Rabanus Maurus, ib, cvii. 321 sqq.; Walafrid Strabo, ib., exiv. 919 sqq.; Amalarius of Metes, ib., ev. 986; Berno of Reichenau, ib., exlii. 1055 sqq.; Pseudo-Alcuin, ib., ci. 1173 sqq.; Micrologus, ib., cli. 974 sqq. (for a detailed description of the celebration of the mass north of the Alps in the 11th century drawn from the Micrologua, cf. Hauck-Herzog, RE, x ii. 717-718); Hildebert of Tours, ib., clxxi. 1158; Rupert of Deuts, ib., clxx. 13 sqq.; Honorius of Autun, ib., clxxii. 543 sqq., 737 sqq.; Innocent III., ib., ecxvii. 763 sqq. A collection of expositions was made by M. Hittorpius, De divinia eatholied eccleaiaa ofeiis et myateriia, Cologne, 1568, ed. G. Ferrarius,, Rome, 1591, 3d ed., Paris, 1610.

Noteworthy investigations are: T. Kliefoth, Liturgische Abhandlungen, vols . ii., iii., v., vi., Schwerin, 1859; H. A. Köstlin, Geschichte des christlichen Gotieadienatea, pp. 91 sqq., Freiburg, 1887; F. Probst, Liturgic des 4. Jahrhunderts and deren Reform, M�nster, 1893; M. Magistretti, La Liturgia delta chiesa Milanese net aecolo iv., Milan, 1899; L. Duchesne, Oragenea du cults chrWen, Paris, 1902. The literature on the subject treated in II., 5, is collected in J. Smend, Kelchveraagung and Kelchayendung in der abendlandischen Kirche, Göttingen, 1898; of. Funk, in Kirchengeschichtlichen Abhandlungen and Untersuchungen, i (1897), 293-308, and Zeitschrift f41r praktische Theologie, xxi (1899), 82 sqq. Much of the material cited under Lrroaorcs will be found pertinent and.helpful.