Page:Catholic Encyclopedia, volume 3.djvu/563

 CELTIC

503

CELTIC

13. — Prayer, "Exaudi nos Domine et

mittere dignare". The prayer used at the "As- perges" in the modern Roman Rite. 14. — The Second Unction. "Hue usque catechu- menus. Incipit oleari oleo ct erismate in pectus et item scapulas antequam baptizaretur." 15. — The Litany. "Circa fontem canitur." The text is not given. In the Ambrosian Rite the Litany is said after the Baptism, and in the modern Roman on Easter Eve after the Blessing of the Font.

16. — Two psalms (or rather verses of two psalms): "Sitivit anima mea usque vivum, quemadmodum. Vox Domini super aquas multas. Adferte." This is an inverted way of expressing Ps. xli. 2, and Ps. xxviii, 3. The whole of Ps. xli is said in the Ambro- sian. and Ps. xxviii in the Roman (Baptism of Adults).

17. — The Blessing of the Font. The first part con- sists of exorcisms which, though they occur in various parts of the existing Gelasian books, are always connected with the Blessings of the Font, or of water therein. The last part consists, with a few verbal variations, of the prayer "Omnipotens sempiterne Deus, adesto magna; pietatis tua? mys- teriis". and the Preface and prayers that follow in the Gelasian, Gregorian, and modern Roman Easter Eve ceremonies, down to the pouring of chrism into the Font. The direction which follows orders the chrism to be poured "in modum crucis" — "et quique voluerit implet vasculum aqua benedict ionis ad domos consecrandas et populus praesens asper- gitur aqua benedicta".

18. — The Confession of Faith repeated, but with a slightly amplified form.

19. — The Baptism. A triple immersion or asper- sion is ordered, but no formula is given. 20. — The Chrismation. The anointing is in cere- brum in fronte. The prayer is "Deus omnipotens Pater D. X. J. C. qui te regeneravit", etc. This is found in the Gelasian, Gregorian, modern Rinnan, and Ambrosian, and in the Bobbio and "Vetus Gallicanum". The formula is "Ungo te de oleo et de Chrismate salutis et sanctificationis in no- mine .... nunc et per omnia in sa?eula ssecu- lorum", and "operare creatura olei operare in nomine", etc.

21. — The Vesting with the White Robe by the deacon, with the usual words (said by the priest), "Aecipe vestem candidam", etc. 22. — The Signing of the Hand. The priest says, "Aperiatur manus pueri", and. "Signum crucis Chnsti aecipe in manum tuam dexteram et con- sirvi't te in vitarn aeternam." Mr. Warren finds an instance of this ceremony in an eleventh-century Jumieges Ritual, but otherwise it does not Beem to lie known.

23. — The Washing of the Feet. This ceremony is peculiarly Gallican and Celtic, and is not found in Roman books. An order was made in Spain by the Council of Elvira, in 305, that it should be per- formed by clerks, not by priests. The StOWe form begins with verses from tin- Psalms, " Lueerna pedibus" and others, with Alleluias. Then follow a formula and a prayer, both referring to Christ

s tic feet of fit— I tisciples. 21. Ihe Communion. "( orpus et sanguinis [sic] D.N. J. C. sit tibi in vitam aeternam ". followed by thanksgivings for both Communion ami Baptism. At the end are ;i Blessing of Water (found also in the Gregorian and an Exorcism (found also in Gallican and Ambrosian books, and. in a slightly varied form, in the eleventh-century M

" Liber Ordinum ' ,i. These, if they belong to the Baptism, are clearly out of place, rendered unneces- sary, as Mr. Warren suggests, by the introduction of the larger Roman "Benedictio Fontis". It is

possible, however, that they belong to the Visita- tion of the Sick, which follows immediately without any break in the MS. That service in the Book of Mulling has a "Benedictio Aqua? " at the beginning. VI. The Visitation, Unction, and Communion of the Sick. — There are four extant specimens of these services: in the St owe Missal and in the Books of Dimma, Mulling, and Deer. The Stowe and Dimma are the longest and most complete, and agree very closely. The Mulling differs in the preliminary bid- ding prayers and in adding at the beginning a " Bene- dictio aquae" and "Benedictio hominis", the latter of which comes, in the Stowe and Dimma, at the end, though in a different form, and it agrees with the Dimma in inserting a recitation of the Creed, which is not in the Stowe. The Deer form has only the Com- munion, which agrees substantially with the other three. The order in the Stowe is: —

1. — "Benedictio Aqua;." "Benedic, Domine, banc creaturam aquae" (Gregorian) and "Exorcizo te, spiritus immunde" (found in the Bobbio Baptismal Order before the "Ephpheta" and in an Ambrosian Order quoted by Martene, but in both as an "exorcis- mus hominis"). These two are considered by Warren to belong to the Baptismal Order, but cf. the position of the "Benedictio super aquam" and "Benedictio hominis" in the Book of Mulling. 2. — Prcefatio, in the Gallican sense, "Oremus fra- tres, Dominum Deum nostrum pro fratre nostro", followed by six collects, all but one of which, as well as the Proefatio, are in the Dimma. 3.— Two Gospels. Matt., xxii. 23. 29-33, and xxiv. 29-31. The first is in the Dimma, where there is also an Epistle, I Cor., xv, 19-22. 4. — The Unction. In the Dimma this is preceded by a declaration of faith in the Trinity, in eternal life, and in the Resurrection. In the Mulling (he Credo follows the Unction. The form of the Unc- tion here is "Ungo te de oleo sanctificato ut sal-

veris in nomine in saecula", etc.

The Dimma is "Ungo te de oleo sanctificato in nomine Trinitatis ut salveris in sa>cula saecu- lorum", and the Mulling "Unguo te de oleo sancti- ficationis hi nomine Dei Patris et Filii et Spiritus Sancti ut salveris in nomine Sancti Trinitatis". The forms in the' old Ambrosian Rituals and in the pre-Tridentine Rite of the Venetian Patriarchate began with "Ungo te oleo sanctificato". A very similar form is given by Martene from a twelfth- century Monte Cassino Breviary (Vol. IV, 241), and another is in the tenth-century Asti Ritual de- scribed by Gastoue (Rassegna Gregoriana, 1903). The Roman and modern Ambrosian forms begin with "Per istam unctionem". Nothing is said in the Celtic books about the parts of the body to be anointed.

5. — The Pater Xoster, with introduction, "Concede Domine nobis famulis tuis". and Embolism, "Libera nos Domine". The Dimma has the same introduction, but after the Pater Xoster the Inftrmus is directed to recite "Agnosce, Domine, verba qua- precipisti", as another (or it may lie as an alternative) introduction to a Later Xoster. The Mulling and Deer have an introduction. "Creator naturarum omnium". In each case the Pater Xoster and its accompaniments arc' preliminary to tin' ( otiiiTiunion.

6. — Three prayers for the sick man, referring to his Communion. These are not in the Dimma, Mulling, or Deer. One, "Domine sancte Pater te fideliter", is in th > ual.

7. — The Pax. "Pax et caritas D. N. J.C.", etc., as

in the M:i~s

8. — The Communion. The words of administra- tion as given in the Stowe are "Corpus et sanguis I). X. .1. C. filii Dei vivi altissimi, < t reliqua". The Dimma omits altissimi and gives the ending in full,