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 RITES

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RITES

taining merely the rsalter. (0) The Lectionary, which contained the Sunday homilies, the lessons from Sacred Scripture and the lives of the saints.

(7) The Antiphonary, giving the text and music for the parts of the Office sung outside of the Mass.

(8) The Gradual, which contained the words and the music for the parts of the Mass sung by the chou-.

(9) The Conventual Missal, for the celebration of solemn Mass. (10) The Epistolary, containing the Epi.^tles for the Mass and the Office. (11) The Book of Gospels. (12) The Pulpitary, which con- tained the musical notation for the Gloria Patri, the Invitatorv, Litanies, Tracts, and the Alleluia. (13) The Missal for a private Mass. (14) The Breviarj', a compilation from all the books used in the choral recitation of the Office, very much reduced in size for the convenience of travellers.

By a process of elimination and synthesis under- gone also by the books of the Roman Rite many of the books of Humbert have become superfluous while several others have been formed. These add noth- ing to the original text, but merely provide for the addition of feasts and the more convenient recitation of the office. The collection of the liturgical books now contains: (1) MartjTology; (2) Collectarium; (3) Processional; (4) Antiphonary; (5) Gradual; (6) Missal for the conventual Mass; (7) Missal for the private Mass; (8) Breviary; (9) Vesperal;

(10) Hora? Diurnae; (11) Ceremonial. The con- tents of these books follow closely the books of the same name issued by Humbert and which have just been described. The new ones are: (1) the Horse Diurme; (2) the Vesperal (with notes), adaptations from the Breviary and the Antiphonary respectively; (3) the Collectarium, which is a compilation from all the rubrics scattered throughout the other books. With the exception of the Breviary, these books are similar in arrangment to the correspondingly named books of the Roman Rite. The Dominican Breviary is divided into two parts: Part I, Advent to Trinity; Part II, Trinity to Advent.

(e) Distinctive marks of the Dominican Rite. — Only the most striking differences between the Dominican Rite and the Roman need be mentioned here. The most important is in the manner of cele- brating a low Mass. The celebrant in the Domini- can Rite wears the amice over his head until the be- ginning of Ma.ss, and prepares the chalice as soon as he reaches the altar. The Psalm "Judica me Deus" is not said and the Confiteor, much shorter than the Roman, contains the name of St. Dominic. The Gloria and the Credo are begun at the centre of the altar and finished at the MLssal. At the Offertory there is a simultaneous oblation of the Host and the chalice and only one prayer, the "Suscipe Sancta Trinitas". The Canon of the Mass is the same as the Canon of the Roman Rite, but after it are several noticeable differences. The Dominican celebrant says the "Agnus Dei" immediately after the "Pax Domini" and then recites three prayers, "Ha;c sacrosancta commixtio", "Domine Jesu Christe", and "Corpus et sanguis". Then follows the Com- munion, the yjriest receiving th(! Host from his left hand. No prayers are said at the consumption of the Precious Bfooein^ the Communion. These are the most noticeable differences in the celebration of a low Ma«8. In a Hf)\<-mn Mass the chalice is prepared just after the celebrant has read the Gospel, seated at the Kpistle side of the sanctuary. The chalice iH V^rouf^Iit from the altar to flu; pla^;e where the cele- V^rant is Heat<-<i by the Kub-<lf'acon, who pours the wine and wat^-r into it and r»i)l;uTH it on the altar.

The Dominican Breviary differs Ijut slightly from the Roman. The Offices celebrated are of seven cla»w«: — of the srjason (de tempore), of saints (de Banctiaj, of vigils, of octaves, votive Offices, Office of

the Blessed Virgin, and Office of the Dead. In point of dignity the feasts are classified as "totum duplex", "duplex", "simplex", "of three lessons", and "of a memory". The ordinary "totum duplex" feast is equivalent to the Roman greater double. A "totum duplex" with an ordinary octave (a simple or a solemn octave) is equal to the second-class double of the Roman Rite, and a "totum duplex" with a most solemn octave is like the Roman first- class double. A "duplex" feast is equivalent to the lesser double and the "simplex" to the semi-double. There is no difference in the ordering of the canonical hours, except that all during Paschal time the Domini- can Matins provide for only three i)salms and three lessons instead of the customary nine i)sa!ms and nine lessons. The Office of the Blessed \'irgin must be said on all days on which feasts of the rank of duplex or "totum duplex" are not celebrated. The Gradual psalms must be said on all Saturdays on which is said the votive Office of the Blessed Virgin. The Office of the Dead must be said once a week except dur- ing the week following Easter and the week follow- ing Pentet^ost. Other minor points of difference are the manner of making the commemorations, the text of the hjTnns, the Antiphons, the lessons of the common Offices and the insertions of special feasts of the order. There is no great distinction between the musical notation of the Dominican Gradual, Vesperal, and Antij^honary and the cor- responding books of the new Vatican edition. The Dominican chant has been faithfully co])ie(l from the MSS. of the thirteenth century, wjiicli were in turn derivx'd indirectly from the Gregorian Sacramentary. One is not surjjrised therefore at the remarkable similarity between the chant of the two rites. For a more detailed study of the Dominican Rite ref- erence may be had to the order's liturgical books.

MoRTiER, Ilitit. des Tnallres geniraui de VOrdre des Frhrea Prgcheurs, I (Paris. 1903), 174, 309-312, ."579 sq.; Cassitto, Liturgia Dominicana (Naples, 1804); Masetti, Afon. et Antiq. vet. discipl. Ord. Prccd. (Rome, 1804); Danzas, Etudes sur lea temps prim, de I'ordre de S. Dominique (Paris, 1884); Acta Capitulorum Ord. Prwd., ed. Reichert (Rome, 1898-1904); Lilt. Encyc. Maoist. Gener. O. P., ed. Reichert .Rome, 1900); TuRON, Hist, des hommes ill. de VOrdre de St. Dominique, I, 341; Bullarium O. P., passim. IGNATIUS SmITH.

Franciscan Rite. — The Franciscans, unlike the Dominicans, Carmelites, and other orders, have never had a peculiar rite properly so called, but, conform- ably to the mind of St. Francis of Assisi, have always followed the Roman Rite for the celelirat ion of Mass. However, the Friars Minor and the Ca{)uchins wear the amice, instead of the biretta, over the head, and are accustomed to say Mass with tlu'ir feet uncovered, save only by sandals. They also enjoy certain

Erivileges in regard to the time and place of cele- rating Mass, and the Missale Romano -Seraphicum contains many proper Masses not found in the Roman Missal. These are mostly feasts of Fran- ciscan saints and blessed, which are not celebrated throughout the Church, or other feasts having a peculiar connexion with the order, e. g. the Feast of the Mysteries of the Way of the Cross (Friday before Septuag(!sima), and that of the Seven Joys of the Bl(!3se(l Virgin (First Sunday after the octave of the Assumption). The same is true in regard to the Breviarium Romano-Seraphicum, and Martyrolo- giurn Romano-Seraphicum. The Franciscans ex- ercisecl great influence in the origin and evolution of the Breviarv, and on the revision of the Ru- brics of the Miiss. They have also their own calendar, or orflo. This calendar may be used not only in the churches of the First Order, but also in the churches and (ihafx-ls of the Second Order, and Third Orfler Regular (if aggregated to the First Order) and Secular, as well as those religious in- stitutes which have had some connexion with the parent body. It may also be used by secular priests