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Solemn Papal Mass - The Rite of Major Elevation

Article · April 2011

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The Study

Solemn Papal Mass - The Rite of Major Elevation

(by Bartłomiej K. Krzych):

It seems that almost everyone knows or associates (or at last has

come across) a famous photograph depicting the Major Elevation of the
Body of Christ (right after the Consecration) taken during a Solemn Papal
Mass offered by blessed John XXIII for the inauguration of Vaticanum
Secundum (11 October 1962).

The picture shows the Pope surrounded by the clergy and lay
ministers performing their own functions and those prescribed by the
ceremonial, often linked to many ages or at least years of tradition.

How did the solemn ceremony run? What dignitaries performed

what duties in the Solemn Apostolic liturgy during the most solemn
moment in the Most Holy Sacrifice – the Transubstantiation
(Consecration)? Referring to some historical and liturgical testimonies,
and also other studies, we shall attempt to briefly describe the
magnificent and salutary dimension of the ceremony.

A historical note1

The rite of showing of the Body and Blood of Christ (in response to
a devotional desire to see and adore the Sacred Species) to the
congregation right after the Consecration dates back to the 13th century.
The Elevation of the Host was first mentioned in the first half of the 13th
century2 – which was supposed to be the rite proper to the Paris Church;

1
N. M. Denis-Boulet, Notions générales sur la messe, [in:] A. G. Martimort (dir.), L’Église en prière.
Introduction à la liturgie, Paris 1961, p. 302-303 [= Chapter III: Les sources de la messe romaine, des
sacramentaires au Missel et au Cérémonial, § 3, 6 : Les nouveaux rites du XIIIe siècle].
2
Cf. L. Kennedy, The moment of consecration and the elevation of the host, [in:] Mediaeval studies 6,
1944, p. 121-150; The date of the Parisian decree on the elevation of the host, Ibid, 8, 1946, p. 87-
96; cf. N. M. Denis-Boulet, Notions générales..., p. 302.

3
the Elevation of the Chalice dates back to the end of that century3.
Hence during the Avignon captivity, Ordines Romani of the then MCs
took over the practice at the Papal Court. Others date the introduction of
the rite to the 12th century4.

I. An ancient testimony

The first integral document describing the Solemn Papal Mass

offered by the Vicar of Christ is the so-called Ordo Romanus primus
(“First Roman Order”)5 dating back to the turn of the 7th and 8th
centuries. Sensu stricto, it demonstrates the order of the Mass offered by
the Pope on Easter Sunday. Here is an excerpt on the Canon:

([singing] "Holy". When [the singers] have finished,

the Pope alone raises and commences [literally: enters] the
Canon. [Then] the bishops, deacons, subdeacons and priests
present in the sanctuary kneel down6.

3
See Guillaume Durand de Mende, Rational ou manuel des Divins Offices, vol. II, l. IV, c. 41, n. 52,
Paris 1854, p. 287.
4
A comprehensive lecture (especially historically) is to be fund e.g. in: J. A. Jungmann, Missarum
Sollemnia. Explication génétique de la messe romaine, vol. III, Paris 1959, p. 119-135 (= Chapter II:
La Consécration: rites et gestes); P. Browe, Die Verehrung der Eucharistie im Mittelalter, Munich 1933,
p. 26-69 (= Chapter II: Die Elevation).
5
The importance of the document (incl. successive Ordines Romani), and its impact on the
development of the liturgy is described by e.g. F. Quoëx, Du cérémonial papal au missel romain: rites
eucharistiques, [in:] C[entre] I[nternational] [d’] E[etudes] L[iturgiques], Vénération et administration
de l’Eucharistie. Actes du second colloque d’études historiques, théologiques et canoniques sur le rite
catholique romain. Notre-Dame-du-Laus – 9 au 11 octobre 1996, Paris 1997, p. 211-239; B. Krzych,
Liturgia papieska wzorem do naśladowania?,
http://www.caeremonialeromanum.com/2011/08/liturgia-papieska-wzorem-do.html, [available
online:] 11.10.2011 (See also a collection of recent important statements: B. Krzych, Liturgia papieska
wzorem do naśladowania?, http://www.nowyruchliturgiczny.pl/2011/08/liturgia-papieska-wzorem-
do.html, [available online:] 11.10.2011). In view of rather popular nature of this article and
universality of this Ordo, this is the only ancient text we quote.
6
(…) Sanctus: quem dum expleverint, surgit pontifex solus et intrat in canonem. Episcopi vero,
diaconi, subdiaconi, et presbyteri in presbyterio permanent inclinati (F. Atchley, Ordo romanus primus
[with introduction and notes], London 1905, p. 138 [= Appendix I: Ordo Romanus primus]. This is
one of the most important editions and studies of the first Roman Ordo).

4
 So it was as early as in the first centenary that during the Solemn
Papal Mass the whole sanctuary (bishops, clergy, deacons, and probably
also subdeacons and other servers and the faithful) of His Holiness fell
on their faces before the Saviour even though in 325 the First Council of
Nicea (Canon XX) forbid kneeling during Eastertide7 (please note that we
are speaking about the most joyful season in the whole liturgical year,
called the Feast of Feasts, a feast par excellence)8.

Obviously, in the seventh (or eighth) century the practice of

showing the Sacred Species to the faithful to adore Our Lord and
Saviour, was unknown.

II. A Medieval testimony

Undoubtedly, the historically most important work is Caeremoniale

Romanum by A. P. Piccolomini and C. Marcello (Papal MCs) at the turn of
the 15th and 16th centuries9.

Chapter XIV part 1 of book 2, a description of the rites of the

Nativity of Our Lord, contains quite detailed a presentation of the Solemn
Mass offered by the Pope10 (De missa maiori Papa personaliter
celebrante).

7
One should not pray kneeling on Sundays and Quinquagesima days since there are people that kneel
on Sunday and Quinquagesima days, a holy council resolved that the Lord’s Prayer is to be said
standing, so as one and the same order is kept everywhere (cf. A. Baron, H. Pietras S.J. (study),
Universal Council documents. First Council of Nicea (325), vol. I (325-787),
http://www.opoka.org.pl/biblioteka/W/WE/sobory/dokumenty1soborow_02.html, [available online:]
11.10.2011).
8
We do not elaborate upon liturgical postures, since this is not the subject of this article. The key
historical and theological remarks, See e.g. A. G. Martimort, Attitudes liturgiques, [in:] idem (study),
L’Église…,, p. 154-158; B. Nadolski, Postawy w liturgii, [in:] idem (study), Leksykon liturgii, Poznań
2006, p. 1211-1213 (the writers provide a further bibliography).
9
A full title reads Rituum ecclesiasticorum sive sacrarum ceremoniarum p. p. Romanae Ecclesiae libri
tres non ante impressi. The work is all the more important that until today it has been in use and has
helped papal MCs in the preparation of Papal liturgies throughout the liturgical year, which is
confirmed by the modern Caeremoniae episcoporum, See: B. Krzych, Papal Ceremonial - History and
Meaning, http://www.caeremonialeromanum.com/2011/07/papal-ceremonial-history-and-
meaning.html, [available online:] 11.10.2011.
10
As mentioned above, the ceremonial was later developed and survived until the liturgical reform
introduced after Vaticanum Secundum. About the Papal liturgy reform, See e.g. A. Bugnini, The
Reform of the Liturgy 1948 – 1975, Collegeville 1990, p. 805 – 817 (= Chapter 52: Papal Chapel); B.

5
 Here is an excerpt treating of the Transubstantiation and Major
Elevation of the Sacred Species11:

Having said the Secret, the Pope places his hands on

the altar. Then, being there [at the altar], he sings “Per
omnia saecula saeculorum”etc. At the “Sursum corda”
[words] he gently raises his hands and holds them open and
upward. At “Gratias agamus” he raises them even higher.
Singing “Deo Nostro” he joins his hands at the height of his
face and bows his head gently. Then he again opens the
hands and holds them so until the end of the preface.
Having finished, he joins them [again] at the height of his
breast and says the “Sanctus” etc. During that time, eight
assisting members of the clergy go and take [eight] torches,
which are handed over to the apostolic acolytes by the MC,
and in their absence, these [the torches] are handed over to
the auditors of the Rota. Standing behind the bishops
assisting the Pope [they] hold them [the torches] in an
established order until the Papal Communion and
Communion of those that receive it from his hands. During
Major Elevation, the acolyte incenses [the Sacred Species]
as was customary12.

The Ceremonial incorporates all previous apostolic MCs notes and

other books and liturgical “documents” and is a testimony of 15

Krzych, Sobór Watykański II – Założenia reformy liturgii papieskiej,

http://www.caeremonialeromanum.com/2011/08/sobor-watykanski-ii-zaozenia-reformy.html,
[available online:] 11.10.2011.
11
To avoid repetitions, the presented translation is not literary.
12
Finitis orationibus secretis, Pontifex positis ambabus manibu. hinc inde super altare incipit cantando.
Per omnia secula seculorum, etc. Et cum dicit. Sursum corda, eleuet aliquantulum manus, et
disiunctas tenat, cum dicit, Gratias agamus, altius eleuat, et cum dicit deinde: Deo Nostro, iungit
ambas manus ante faciem, et caput deuote inclinat, deinde iterum disiugit manus, et disiunctas tenes
usque ad finem praefationis, qua finita iungens iteru manus ante pectus dicit. Sanctus etc. Clerici vero
capellae in tempore accedunt octo intorticia, quae per Cerimoniarium dantur Acoluthis Apostolicis, et
ipsis deficientibus Auditoriubus, quae ipsi post Eposcopos asistentes per ordinem stantes accensa
tenent usque post communionem Pontificis, et omnium aliorum a Pontifice se communicantium. Cum
eleuatur Sacramentum posito per aliquem incenso acoluthus incesat more conf[s]ucto (...) (Rituum…,
Cologne 1572, p. 197-198) – the original has the whole Latin sentence describing also further
ceremonies.

6
centuries of Tradition of the Roman, Papal liturgy13. Later centuries will
see applicable annotations and additions supervised by successive MCs;
some of the elements such as the hierarchical order will be changing
slightly (nota bene: the first edition of Caeremoniale romanum of 1516
already has an extensive hierarchy of assistants, ministers of solemn
Papal liturgies. In the quoted text, we mention the auditors of the Rota
and [apostolic] acolytes)14. The description will be used by later
commentators of the so-called Papal chapels – some of them quoted
below.

III. Commentaries

We are in the possession of works of various volume and weight

explaining Papal ceremonies. We shall confine ourselves to the key ones,
which may be considered as reasonably recent (the reign of blessed
John XXIII).

We shall begin by quoting one of the most outstanding experts and

commentators of the Papal Court ceremonies, F. Cancellieri. In one of his
greatest works (Descrizione de Tre Pontificali che si celebrano nella
Basilica Vaticana per le Feste di Natale di Pasqua e di S. Pietro, Rome
1788), where he describes the course of Solemn Papal Masses for the
Nativity of Our Lord, Easter and St Peter’s feast, he details the rites of
Consecration and Major Elevation of the Sacred Species15:

The Pope kisses the altar, joins his hands and makes
the three signs of the cross over the Host and Chalice.
Afterwards, he continues the prayers with his hands raised,
in memento of the living. Then, he extends them [his hands]
over the Oblata and continues the prayers [the Canon],
making three sings of the cross over them [the Oblata], one
over the Host, one over the Chalice. After the singing of

13
See F. Quoëx, Du cérémonial papal..., p. 215 – the writer, quoting several earlier Ordines romani,
writes that “Patrizi’s works is a work of synthesis” [L’oeuvre de Patrizi est une oeuvre de synthèse].
14
See N. M. Denis-Boulet, Des Ordines au Pontifical et au Cérémonial, [in:] A. G. Martimort (study),
L’Église..., p. 300-301.
15
In a free translation.

7
 Hosanna in excelsis the choir silences. The Pope takes the
Host of Peace and lifts up his eyes toward heaven, blesses it
with the sign of the cross and holding it in both hands
between two thumbs and two index fingers, says the words
of the Consecration, and genuflects in adoration, raising the
Host shows it to the congregation, to the right and left of
him, to place it on the corporal again and genuflect once
more. After that, he takes the Chalice uncovered by Cardinal
Deacon in two hands, supports it with his left hand while
making the sign of the cross with the right [hand] and says,
a bit more slowly, the words of the Consecration. He places
the Chalice on the corporal, and adores [the Blood of Our
Lord] genuflecting, raises it and shows to the faithful turning
in three directions, without the ringing of the bells, since the
rubric prescribes that these be rung at Low Mass only.
Afterwards, he places the Chalice on the corporal again, and
the Deacon covers it with the pall (also called Fiola or
Filiola); the Pope genuflects once more. After the elevation,
the singers intone the Benedictus, while the Pope continues
with the Canon, as in any other ceremony16.

It seems that later writers, whose works we are referring to, used
to rely heavily on Cancellieri’s works (the below-mentioned Moroni
himself considered himself his pupil).

16
Il Papa bacia l’Altare, unisce le mani, e poi fa tre segni di Croce sopra l’Ostia, e il Calice. Prosiegue
le Orazioni colle mani alzate, e fa il memento per i vivi colle mani giunte. Poi le stende sopra l’Oblata,
le riunisce per dire altre preci, e vi fa sopra tre segri di Croce, e poi uno sopra l’Ostia, e un altro sopra
il Calice.Cessa frattanto il canto dell’ Osanna in excelsis, e tace il Coro. Il Papa prende l’Ostia pacifica,
e alzati gli occhi al Cielo, la benedice con un segno di Croce, e tenendola con ambe le mani fra i due
Indici, e i due Pollici, proferisce le parole della consecrazione; dopo le quali adora con una
genuflessione, ed alza l’Ostia sacrosanta, facendone l’ostensione al Popolo nel mezzo, alla sua destra,
e alla sinistra ; e dopo di averla messa sul Corporale, torna ad adorarla con un’altra genuflessione.
Scoperto il Calice dal Card. Diacono, lo prende con ambe le mani, e ritenendolo colla sinistra ; ci fa
sopra colla destra un segno di Croce, e vi pronunzia sopra le parole della Consacrazione, tenendolo
alquanto sollevato. Poi calatolo sul Corporale, l’adora con una genuflessione, lo innalza, e lo mostra da
tutte tre le parti, senza che mai si soni Campanello, secondo la Rubrica, che ne prescrive il suono,
soltanto nelle Messe basse. Poi lo rimette sul Corporale, il Diacono lo ricuopre colla Palla, detta Fiola, o
Filiola, e il Papa fa nuova genuflessione. Fatta l’elevazione, i Musici intonano il canto del Benedictus, e
il Papa prosiegue le parole del Canone, con tutte le altre Cerimonie (p. 67-69).

8
 ---

The second quoted commentary comes from one of the most

famous publications of a renown English-speaking liturgists, Archdale A.
King:

Eight prelates carry torches for the elevation, but there

is no bell either then or at any other time in a papal Mass.
The use of a small bell has never been introduced, even for
a Mass said in the presence of the Pope.

At the Elevation of the Host and Chalice, the Pope

raises his arms perpendicularly, turning first to the right and
then to the left. The symphony of Silveri by the trumpets of
the noble guard, which is played at the moment of elevation,
was restricted by Leo XIII to this time17.

---

Another writer to rely on is G. Moroni (member of the familiae of

Pope Gregory XVI, which has already been mentioned here), whose
Histoire des Chapelles Papales (Paris 1846) has several interesting
passages18:

For the Sanctus, eight (Apostolic) Signature prefects

carry torches in the company of MCs kneeling on the lowest
step of the altar. His Holiness recites the Canon, while the
choir sings the Hosanna in excelsis. Soon the whole assisting
clergy fall into a deep silence, genuflecting when the Pope
says the dignified [literally “terrible” – in a positive sense]
words of the Consecration: adores the Host; shows it to the

17
Liturgy of the Roman Church, Milwaukee 1957, cf. Archdale A. King – A Solemn Papal Mass,
http://www.caeremonialeromanum.com/2010/05/archdale-king-solemn-papal-mass.html, [available
online:] 11.10.2011).
18
Italian original: Le cappelle pontificie cardinalizie e prelatizie, Venice 1841. We use the French
edition, since it has been one provided with extensive comments and remarks by A. Manavita, an
expert in Papal court ceremonies (the second or third quoted text is an addendum edited by the
latter).

9
 congregation raising his arms perpendicularly in front of
himself, and turns to the right and left; then, in a like
manner, he raises the Chalice. The Noble Guard, the Swiss
Guard uncover [their heads] and kneel down; they are the
first to place their swords on the floor; simultaneously, the
guards standing in the naves present arms and also kneel
down. After the Elevation, the corps of the trumpeters of the
Noble Guard in the large internal window on the main doors
[entrance] of the church perform religious symphonies; then
the choir sings the Benedictus, and the Pope continues the
Canon19.

Describing the rites of the Episcopal Consecration of a newly

elected Pope, who did not have this dignity, he adds:

Afterwards, the Pope continues the Mass, and during

the Elevation, Palestrina’s motet Fratres, ego enim20 is
performed.

He then continues:

Usually, the initiation of the ringing [of the bells]

during the Elevation is attributed to Cardinal Guido, a Papal
legate for Germany, who in 1194 [for the first time]
introduced the practice to Cologne; others speak about a bit
later date, attributing [the introduction of the practice] to

19
Au Sanctus, huit Votants de signature portant des torches allumées, accompagnés des Maîtres des
cérémonies, se mettent à genoux sur la dernière marche de l’autel. Sa Sainteté récite le Canon, tandis
que le choeur chante l’Hosanna in excelsis. Bientôt toute l’assistance garde un profond silence, et se
prosterne quand le Pontife prononce les redoutables paroles de la consécration: il adore lui-même
l’hostie; il la montre au peuple en élevant ses bras perpendiculairement devant lui, et puis les tournant
à droite et à gauche; il en fait de même à l’élévation du calice. Les Gardes-Nobles, les Suisses, se
découvrent, fléchissent le genou; les premier déposent à terre leurs épées; en même temps les
troupes qui occupent une partie de la nef, présentent les armes, et mettent aussi le genou à terre.
Après l’élévation, le corps des trompettes des Gardes-Nobles, placé à la grande fenêtre intérieure, sur
la porte principale d’entrée de l’église, exécute de religieuses symphonies; le choeur chante ensuite le
Benedictus, et le Pape continue les prières du Canon (p. 105).
20
Le Pontife continue ensuite la messe, et on exécute à l’élévation le motet de Palestrina : Fratres,
ego enim (p. 118).

10
 Pope Gregory IX, who reigned in 1227. The custom, present
in the [liturgy] of the entire Christianity, is not retained in
the Mass of Papal Chapels offered in the Apostolic Palaces or
basilicas. We do not see any rationale [cause] of the
difference; it may well be motivated by the Pope’s presence
and is a honorary award. The small bell would predispose
the faithful to deeper adoration of the Blessed Sacrament of
our altars. The Levites trumpeted the silver trumpets to call
the Jewish folk to adoration. In Solemn Masses, offered by
the Pope, after the Elevation, the trumpeters of the Noble
Guard perform religious symphonies21 at St Peter’s [basilica].

Elsewhere we find:

The Elevation of the Blessed Sacrament was in use in

the early Greek Church, as demonstrated by the liturgies of
St James, Basil and John Chrysostom. The liturgy of St
German’s, patriarch of Constantinople, teaches us that
elevation took place in all Eastern Churches; it represented
[symbolised] Jesus Christ crucified and resurrected. Greek
priests have a custom to make a triple sign of the cross over
the Sacred Species during Elevation. We find the traces of
the rite in the manner of elevating the Body and Blood of
Christ in Pontifical Mass. The position of the Papal altar at St
Peter’s, and Basilica of Saint Mary Major and St John
Lateran: the celebrant [by his posture] is facing the
assisting. One side of the altar faces the apse, the other the
large door [entrance door to the basilica]. There are no

21
On attribue généralement l’usage de sonner la sonnette à l’élévation, au cardinal Guido, légat en
Allemagne, en 1194, qui le premier l’aurait fait mettre en pratique à Cologne; d’autres lui donnent une
date un peu moins ancienne, en l’attribuant au pape Grégoire IX, qui régnait en 1227. Cette coutume,
suivi aujourd’hui dans toute la chrétienté, n’est point observée aux messes des Chapelles papales
célébrées dans les palais apostoliques ou dans les basiliques. Nous n’avons point trouvé la raison de
cette différence; elle peut être motivée par la présence du Pape, et, dès-lors, elle est une distinction
honorifique. La clochette avertit les fidèles d’adorer plus profondément l’auguste sacrement de nos
autels. Les lévites sonnaient la trompette d’argent pour invite le peuple juif à l’adoration. Dans les
messes solennelles où le souverain Pontife officie, après l’élévation, les trompettes des Gardes-Nobles
exécutent à Saint-Pierre de religieuses symphonies (p. 435-436).

11
 tabernacles on the altars, so there is no obstacle for the
faithful to watch the Holy Host and Chalice from the
distance22.

---

Another writer describes the Transubstantiation in gently shorter,

albeit more mystical manner, when the Most Holy Sacrifice is offered on
the High Altar at St Peter’s by one of his successors (the writer describes
the Papal Coronation Mass):

(…) [the Pope] returns to intone the Preface. The

Noble Guard, walking around the altar, kneel down [on one
knee]. The Pope consecrates the Oblata. At one point, the
swords hit the stone [floor] and silence can be heard
[covering everything] like a cloth. The congregation,
cardinals clad in purple, prelates in violet, great dignitaries
clad in various shades of gold, kneel and giving the glory [to
God], only their heartbeat is heard. [Any] voice is silenced,
the splendour of gold fades. In quiet, the priest clad in white
raises the white Host slowly and turning shows it to the
faithful. We are in the catacombs. The Lamb died
yesterday23.

22
L’élévation du Saint-Sacrement a été en usage dans les premiers temps de l’Église grecque, comme
le poruvent les liturgies de saint Jacques, de saint Basile et de saint Jean Chrysostôme. La liturgie de
saint Germain, patriarche de Constantinople, nous apprend que l’élévation avait lieu dans toutes les
églises d’Orient; qu’elle représentait Jésus-Christ crucifié, et ressuscité d’entre les morts. Les Prêtres
grecs sont dans l’usage, à l’élévation, de faire le signe de la croix trois fois avec les espèces
sacramentelles. On retrouve quelque chose de ce rit dans le mode d’ostension du corps et du sang à
la messe pontificale. La disposition de l’autel Papal, à Saint-Pierre comme à Sainte-Marie-Majeure et à
Saint-Jean-de-Lateran, favorise cette ostension: le Célébrant a la figure tournée vers les assistant; un
côté de l’autel regarde l’absyde de l’église, et l’autre la grande porte d’entrée. Il n’y a point de
tabernacle sur ces autels, et rien ne s’oppose à ce que les fidèles voient de loin l’hostie sacrée et le
calice (p. 469).
23
(...) il [le pape] revient entonner la Préface. La Garde-noble, entourant l’autel, met genou en terre.
Et le Pape consacre. Dans l’instant, les épées cliquettent sur la pierre et le silence s’étend comme une
nappe. Le peuple, les cardinaux écarlates, les prélats violets, les grands personnages brodés d’or sont
à genoux, prosternés, n’entendant que leur coeur. Les bruits sont morts, les ors éteints. Dans la paix,
le prêtre blanc élève lentement l’hostie blanche et la montre en cercle à la foule. Nous sommes aux
Catacombes. L’Agneau est mort hier (Charles Pichon, Le pape, le conclave, l’élection et les cardinaux,
Paris 1955, p. 81).

12
 ---

One of the key commentaries seems to be one of Papal MCs’, P. J.

Rinaldi-Bucci:

For the Elevation of Host and Chalice, the prelate

[serving as] prefect of apostolic ceremonies holds the Papal
maniple. The Pope puts the consecrated Host on the
corporal and genuflects. The assisting [serving] Cardinal
Deacon rises together with the Pope, uncovers the chalice
and genuflects on the suppedaneum [the highest step of the
altar] again. The Pope consecrates wine and raises the
Chalice in the same manner as the Host. The prelate
[serving] as the thurifer repeats incensation as before. The
assisting [serving] Cardinal Deacon rises, covers the chalice
placed on the altar by the Pope with the pall. Afterwards he
genuflects with the Pope. The Prelate [serving] as a thurifer
rises and gives the thurible to the second acolyte of the
Papal Chapel, thus ending his service24.

Some years later, G. M. Menghini repeated almost the same words

in his little work, adding only one sentence25:

The prelates [serving] as torchbearers (ceroferarius)

[having risen] return to stand in a line before the altar,

24
Tempore ostensionis hostiae et calicis, praesul apostolicis caeremoniis praepositus Summi Pontificis
manipulum sustinet. Deposita hostia consecrata super Corporale a Summo Pontifice, et genuflexione
hostiae peracta. Cardinalis Diaconus ministrans una cum Summo Pontifice assurgit, calicem detegit,
iterumque super lignum altaris suppedaneum genuflectit. Summus Pontifex consecrat vinum, et calicis
ostensionem facit eodem modo, quo hostiam consecratam ostendit. Praesul Thuriferarius eamdem
repetit thurificationem. Cardinalis Diaconus ministrans assurgit, ut palla calicem operiat, quum illum
Summus Pontifex super mensam deponit. Calici dein insimul cum Summo Pontifice genuflectit. Praesul
Thuriferarius assurgit et ipse; thuribulum alteri ex Acolythis Capellae pontificiae tradit, et cessat ab
exercitio sui muneris (Caeremoniale missae quae summo pontifice celebratur, Regensburg 1889, p.
41-42).
25
In reality, this is practically a literal translation of the above-mentioned Latin text, therefore we give
only the translation of the added sentence – which was underlined below (note 18).

13
 genuflect and proceed to [the sacristy], to deposit the
candles26.

26
Nel tempo dell'elevazione, il Prefetto delle Ceremonie solleva il Manipolo del Sommo Pontefice.
Deposta dal Sommo Pontefice l'Ostia consacrata sul Corporale, e fatta la genuflessione, il Cardinale
Diacono ministrante si alza in piedi insieme col Papa, scopre il Calice, e di nuovo si mette in
ginocchioni. Il Sommo Pontefice consacra il vino e fa l'ostensione del Calice, al modo stesso di quella
della p. Ostia. Il Prelato Turiferario ripete l'incensazione come sopra. Il Cardinal Diacono ministrante si
alza per coprire il Calice con la Palla, appena che il Papa l'ha deposto sulla mensa. Dipoi genuflette
insieme col Sommo Pontefice. I Prelati ceroferari, ritornati ad allinearsi avanti all'Altare, fanno
genuflessione semplice, e vanno a deporre la torcia. Anche il Prelato Turiferario si alza, consegna il
Turibolo ad un Accolito della Cappella, e cessa dall'esercizio del suo ufficio (Le Solenni Ceremonie della
Messa Pontificale celebrata dal Sommo Pontefice, Rome 1904, p. 59-60).

14
 IV. Functions – general reconstruction attempt

Having some idea of the ceremony, we can proceed to pointing

those seen in the well known picture below, and mentioned above27.
Obviously, the figures do not exhaust, as we could say, the richness of
the Roman hierarchy – the Papal Court hierarchy, all ministers and
assistants, both clergy and laity, participating in the magnificent and
radiating ceremonies celebrated by the visible Head of the Catholic
Church.

27
Here, another work is worth mentioning, to which we also refer: The Papal Chapel Described (Rome
1839), by C. M. Baggs (in reality, this is a an abridgement of the above-quoted work by G. Moroni,
which is one of many articles by the famous Dizionario di erudizione storico-ecclesiastica da San Pietro
ai nostri giorni, specialmente intorno ai principali santi, beati, martiri, padri, ai sommi pontefici,
cardinali e più celebri scrittori ecclesiastici, ai varii gradi della gerarchia della chiesa cattolica, alle città
patriarcali, arcivescovili e vescovili, agli scismi, alle eresie, ai concilii, alle feste più solenni, ai riti, alle
cerimonie sacre, alle cappelle papali, cardinalizie e prelatizie, agli ordini religiosi, militari, equestri ed
ospitalieri, non che alla corte e curia romana ed alla famiglia pontificia, ec. ec. ec., compilato da
Gaetano Moroni Romano primo aiutante di camera di Sua Santità, Wenecja 1840-1879 – See B.
Krzych (study), Gaetano Moroni - Dizionario di erudizione storico-ecclesiastica,
http://www.caeremonialeromanum.com/2011/11/gaetano-moroni-dizionario-di-erudizione.html,
[available online:] 10.11.2011). The work may be completed by an e-book (available online only): A.
J. Nowowiejski, Solenna Msza papieska, (B. Krzych, [study]),
http://www.caeremonialeromanum.com/p/publications.html, [available online]: 11.10.2011.

15
16
 This is how [it seems] we could read the numbering of the above
photograph:

1. The Pope
2. The First Cardinal Bishop – Dean of the Collegium
performing the function of the Archdeacon
3. Deacon of Holy Mass [Auditor of the Rota]
4. Subdeacon of Holy Mass [Auditor of the Rota]
5. The First Master of Apostolic Ceremonies
6. The First Cardinal Priest Assisting the Pope [?]
7. The First Cardinal Assistant
8. The Second Cardinal Assistant
9. Apostolic Subddeacon [the last Auditor of the Rota]
10. Greek Subdeacon
11. Greek Deacon
12. Prelate serving as thurifer
13. Clerical Chamberlains and/or Auditors of the Rota
14. Papal MCs
15. Prelates serving as torchbearers (ceroferarii)
16. Conservatori, Priore de’ Caporioni
17. Chierici di Camera, Votanti di Segnatura, Abbreviatori
del Parco Maggiore
18. The Noble Guard
19. The Tribune28

Obviously, we could describe many other visible (or invisible)

persons and objects in the photograph, such as the Papal altar
whereupon the mitras and tiaras or vestments of the Vicar of Christ are
placed – those topics, equally interesting, have been omitted for space
reasons.

28
See an interesting commentary by G. Moroni, Histoire..., p. 83 : Des tribunes réservées remplissent
le vide des arcades latérales ; celles de gauche sont destinées aux Princes ; l’estrade du corps
diplomatique se trouve du même côté ; à droite et à gauche de l’autel de la Confession, sont les
places résérvées aux dames admises ; la tribune grillée des Chantres de la chapelle est au-dessous de
la statue de sainte Hélène.

17
 V. Summary

It was enough to look more closely at just one ceremony during the
Solemn Papal Mass (and every Holy Sacrifice) to see the extraordinary
richness of the liturgical Tradition of the Church of Rome originating at
the Prince of the Apostles, St Peter; Tradition, which was very vibrant and
rich, and presently largely left in oblivion, which was ‘given up’ too quickly
and easily”29.

Here, we wish to encourage our Readers to – if desiring to get into

more detail – reach for the above-quoted works (majority of which can be
found in our portal under “Books and Studies”).

Today, many people do not realise how poor the present Papal
liturgy, which must be admitted, is (talking about the external customs,
traditions, ceremonies and rites, etc.) compared to even that offered
during Vaticanum Secundum (and immediately thereafter). Many of the
exceptional traditions and customs proper to the court (today the Papal
Household) have been abandoned or given up, unless some of them were
purely (sometimes very strongly) the sing of the times when they were
introduced (e.g. Papal Mule, replaced with the Papal coach, then pushed
out by extraordinarily well-equipped automobile; today, the Pope travels
in a luxury papamobile) and although its replacement or abandonment
seems rational, some other ideas were given up very quickly (especially
those concerning the liturgy) which seems imprudent in the times of the
heat of the reform of the second half of the past century.

Has the time come to recover the treasure to make the richness
live again, lest it be watched and admired behind stained glass
windows?30

29
Although it must be noted that in the Major Elevation the practice of the Pope showing the sacred
species turning in three directions still exists.
30
The writer does not mean that the Pope should start offering a Solemn Mass in its dignified ancient
form overnight (since this is not possible, considering the reform, especially the published documents,
also those concerning the changes impacting the Papal liturgy directly or indirectly), but to show the
faithful the richness of the Church’s liturgy in its earthly heart. This has been touched upon in one of
the three texts of this bulletin.

18

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