Compendium of the 1961 Revision of the Pontificale Romanum - Part 15: Suppressed Blessings (1595 & 1961)

In its varying revisions over the centuries, the Pontifical has often had removed from it material considered obsolete or otherwise no longer necessary. To give just one example, the edition of 1520 contains in the second part, that with which this series has been concerned, the blessings of a thurible, of a ciborium, (i.e. a fixed canopy over an altar,) of a credence table, and of a baptismal font. None of these are included in the 1595 Pontifical of Clement VIII.

Likewise, the revision of 1961 saw the complete removal of the last four blessings of the second part: the blessing and imposition of a cross on a crusader, the blessing of armor, the blessing of a sword, and the blessing and consignment of a military banner.

The first of these has already been described in part 10 of this series, since it was reworked to serve as the blessing of a bishop’s pectoral cross. Each of the remaining three begins with the versicles “Adjutorium nostrum” and “Dominus vobiscum”.

The blessing of armor consists of two prayers.

Let us pray. May the blessing of Almighty God, the Fa+ther, the + Son and the Holy + Spirit, descend upon this armor, and upon him that weareth it, that he may defend justice. We ask Thee, Lord God, that Thou protect and defend him, that livest and reignest, one God for ever and ever. R. Amen.
Let us pray. Almighty God, in Whose hand rests full victory, and who gave marvelous strength to David that he might subdue the rebel Goliath, we ask for Thy clemency in this humble prayer, that of Thy great holiness Thou may deign to + bless this armor, and grant to Thy servant who desires to wear it, that he may use it freely and victoriously for the protection and defense of Holy Mother the Church, of orphans and widows, against the assaults of enemies visible and invisible. Through Christ, our Lord. R. Amen.

The armor is then sprinkled with holy water.

The blessing of armor; illustration from a 1595 edition of the Roman Pontifical. (Permission to use this image, and the one below of the blessing of a military banner, has been very kindly granted by the Pitts Theological Library, Candler School of Theology at Emory University.)

The blessing of a sword consists in the following prayer.

Let us pray. Deign Thou to + bless this sword, we ask Thee, Lord; and with the guard of Thy holiness defend this Thy servant, who at Thy inspiration desires to receive it, and keep him from every harm. Through Christ, our Lord. R. Amen.

The bishop sprinkles the sword with holy water, then hands it to the person who is to receive it as the latter kneels before him, saying:

Receive this sword, in the name of the Fa+ther, the + Son and the Holy + Spirit, and may thou use it for thy defense, and that of the Holy Church of God, and to the confounding of the enemies of the Cross of Christ, and of the Christian faith: and as far as human frailty shall permit, may thou harm no one with it unjustly. And may He deign to grant this to thee, Who with the Father and the Holy Spirit etc.

The Imperial Sword (Reichsschwert), part of the regalia given to the Holy Roman Emperor at his coronation. Believed to have been made for the coronation of the Emperor Otto IV in 1198, it is now kept in the Imperial Treasury of the Hofburg Palace in Vienna. On the cross-guard is written “Christvs • Vincit • Christvs • Reignat • Christvs • Inperat - Christ Conquereth, Christ Reigneth, Christ Commandeth.”

The prayer for the blessing of a military banner is as follows.

Let us pray. Almighty and everlasting God, Who art the blessing of all, and the might of the triumphant, look in mercy upon our humble prayers, and sanctify this banner, that is prepared for the use of war, with a heavenly bless+ing; that it may be mighty against opposing and rebellious nations, and surrounded by Thy protection, and be terrible to the enemies of the Christian people, the strengthening of them that trust in Thee, and certain confidence of victory. For Thou art God, that puttest an end to wars (Judith 16, 3) and grantest the help of heavenly defense to them that hope in Thee. Through Thy only Son our Lord etc.

The bishop sprinkles the banner with holy water, then hands it to the person who is to receive it as the latter kneels before him, saying:

Receive this banner, sanctified by a heavenly blessing, and may it be terrible to the enemies of the Christian people, and may the Lord give thee grace, that at His name, and to His honor, with it thou may pass in might both safe and sound through the bands of the enemies.

He then gives the man the kiss of peace, saying “Peace to thee”; he that has received it kisses the bishops hand and departs.

The blessing of a military banner; illustration from a 1595 edition of the Roman Pontifical.

This article concludes the descriptions of the various blessings of the Pontifical, and the changes made to them in the revision of 1961. The series will continue with excerpts from the official published notes of Frs. Bugnini and Braga on their work of revision, already referred to in the previous article in this series regarding the blessing of the bells.

Fr. Bugnini et al. on the “Baptism of the Bells” (Compendium of the 1961 Revision of the Pontificale Romanum - Part 14.3)

My interest in the 1961 revision of the Pontificale Romanum began with the blessing of the bells. Several years ago, I was asked to serve as Master of Ceremonies for such a blessing; never having seen one before, much less served one, I turned to the tried-and-true Catholic Encyclopedia for more information. Its article on bells was written by Fr Herbert Thurston, S.J., better known, and by many disliked, as the reviser of Fr Alban Butler’s Lives of the Saints. It contains an interesting discussion of the traditional term “baptism of the bells” for the ceremony by which they are blessed. (Emphases mine.)

Since the beginning of the sixteenth century, there has been much purposeless controversy over the … so-called “baptism” of the bells. Protestant critics, following the lead of Luther himself, have professed to find in the rite not only superstition but a profanation of the sacrament. But one might as well be scandalized at the ceremonial usually followed in the launching and christening of a ship. The phrase “baptism of bells” is merely popular and metaphorical. It has been tolerated, but has never been formally recognized by the Church. (Benedict XIV, Instit. 47, n. 33). Every Catholic child is aware that the essence of the Sacrament of Baptism consists in the form: “I baptize thee etc.”, but no properly authorized ritual for the blessing of the bells is known to have contained any phrase which can be regarded as an equivalent or parody of these words. … On the other hand, the ceremonial of the Church is often imitative. The rite for the blessing of palms closely follows the arrangement of the variable portions of the Mass. The order for the coronation of a king copies so nearly that for the consecration of a bishop that Anglican writers recently (i.e. in 1907) contended the king is a “spiritual person” invested with episcopal powers. Hence it would not be surprising that in the (blessing of a bell) certain resemblance should be traced to details in the ritual of baptism. Exorcisms are used, and water and salt and unctions with the holy oils; the bell receives a name, and formerly, at least, the name was suggested by a “godfather”. But for all the controversy the resemblances are really very superficial. … That the ritual for the blessing of bells, which has thus been in use in the Church for nearly twelve hundred years, was framed with any design of imitating the ceremonies of baptism seems highly improbable for many reasons. First there is no triple immersion, nor strictly speaking any pouring of water. The bell is “washed” by the bishop and his assistants, just as the altars are washed on Maundy Thursday. Further there is nothing whatever to recall the ephpheta ceremony, yet this is the one detail in the rite of baptism which would seem in place if the ritual were transferred to a bell.

(Apropos of the way different rituals imitate each other, it may also be noted that the traditional rite for the consecration of nuns has a number of very notable points in common with the rite of ordination of priests, and yet has never been mistaken for a priestly ordination.)

Three bells set into place for their ‘baptism’ in the church of Saint John the Baptist in Mollau, France, in 1949. Note that the name to be given to each bell is written above it on the decorated arch from which it is hung.

The revisers of the Pontifical, Frs Annibale Bugnini and Carlo Braga, published a series of notes on their work; both of them were of course very much involved in the creation of the Novus Ordo after Vatican II. The section on the blessing of the bells makes for an interesting contrast with what Fr. Thurston writes above. (Emphases mine.)

The rite has undergone no essential variants. … The seven penitential psalms, which opened the function, have been omitted. The washing of the bells, which was suggested by the medieval concern to structure the consecration of a bell like a baptismal rite, has also been abolished. There remains, on the other hand, the sprinkling of the bells, accompanied by the singing of Psalm 28, which is done responsorially.

The notes go on to mention that the oil of the infirm is no longer used on the bells, an element introduced in the Middle Ages because one of the purposes of a bell “is” (not “was”) to announce an impending death. No mention is made of the change to the blessing of the water, the shortening of the prayers, or the abolition of the Gospel at the end. The incensation of the bell is mentioned as if the manner of incensing it had not been completely altered in the 1961 revision. It may be further noted that the “seven penitential psalms, which opened the function” in the Pontifical of Clement VIII, were not in fact the penitential psalms, although two of them also are among the penitential psalms. It is difficult to see how the sprinkling of the bells “remains” in the ceremony, since it was not there in the first place.

Likewise, no mention is made of the reason why Psalm 28 and its antiphon, “The voice of the Lord is upon the waters; the God of majesty hath thundered, The Lord is upon many waters.” are sung during the blessing of a bell. They occur in this ceremony as far back as the Pontifical of Archbishop Egbert of York (732-66 A.D.), and always accompany not the washing, but the anointing of the bell, seven-fold on the outside, and four-fold on the inside. The seven anointings correspond to the seven occurrences of the words “vox Domini – the voice of the Lord” within this psalm; indeed, the 10th-century Pontifical of Mainz directs the bishop to make each one of the seven crosses exactly as these words are being sung during the psalm. The rubrics of subsequent Pontificals (Durandus, Piccolomini-Burchard, Clement VIII) are uniform in mandating seven crosses on the outside and four on the inside. Fr. Thurston does not overstate the case when he says that the ritual of the blessing of bells in its substance goes back twelve-hundred years. Unfortunately, the practice of mangling the source materials like this when revising the liturgical books would become even more common in future years.

An illustration of the blessing of a bell from a medieval Pontifical.

Because of work commitments, I was in the end unable to serve as MC or even be present for the aforementioned blessing of bells. While making his arrangements and asking the bishop, the organizer of the ceremony had not known about the 1961 revision, which was, after all, only in use for perhaps a bit more than a decade. Once he had gotten everything ready, set the date and made the announcements, the elderly bishop in question, a canonist, insisted upon the letter of the law, and would only use the 1961 Pontifical. Although certainly a good man and a friend of the traditional rite, he was quite deaf, and not very keen on taking orders. (On other occasions, he had been known to more or less throw his crook to the MC when he was finished with it, or thought he was. The crook should always, of course, be thrown directly at the crook-bearer.) As described to me afterwards by some of the people present, it was a total disappointment, although it may have been a bit of an exaggeration to say, “Rosaries have been blessed with greater solemnity.”

Compendium of the 1961 Revision of the Pontificale Romanum - Part 14.2: The Blessing of a Bell (1961)

In the 1961 revision of the blessing of a church-bell, there are several major changes to the rubrics at the beginning. The bell is still suspended in such a way that it can easily be touched, and so that the bishop can walk around it, but it is no longer specified that he must be able to reach it “inside and out”. The bishop wears the mitre called “auriphrygiata” in Latin, the less ornate kind used in Advent and Lent, rather than the simple mitre with no ornamentation. The particular mixture of incense and myrrh, called “thymiama” in the rubrics of the 1595 Pontifical, is no longer used.

The seven psalms said at the beginning of the blessing are suppressed. Holy water is blessed ahead of time, rather than within the ceremony; the proper prayer added to the blessing of holy water used within this ceremony is suppressed. The washing of the bell inside and out is suppressed. The six psalms that accompany it (145, 146, 147 and the Laudate Psalms (148-149-150) are suppressed, but two of them (147 and 150) are used later in the ceremony.

The ceremony begins with “Deus in adjutorium” and “Gloria Patri”, like the hours of the Divine Office, but without Alleluia. In place of the washing of the bell, the bishop takes the aspergil and sprinkles holy water on the outside of the bell only, saying nothing.

As he does this, the choir sings the antiphon “The voice of the Lord is upon the waters; the God of majesty hath thundered, The Lord is upon many waters,” and repeats it after every two verses of Psalm 28 Afferte Domino, from which it is taken; at the end, Gloria Patri is not said. The antiphon is no longer intoned by the bishop; the psalm is interrupted when he finishes. (This was formerly sung while the bishop anointed the bell on the inside and outside.)

When this is done, the bishop sings “The Lord be with you”, and the following prayer. He no longer makes the sign of the cross over the bell at the word “sancti+fied”. The words in italics are omitted from the previous version. The single cross of oil formerly made on the bell right before saying this prayer is suppressed.

Let us pray. O God, who through the blessed Moses, the law giver, Thy servant, didst command that silver trumpets should be made, through which when sounded by the priests at the time of sacrifice, the people, reminded by their sweet strains, would make ready to worship Thee, and assemble to offer sacrifices, and encouraged to battle by their sounding, would overcome the onslaughts of their enemies; grant, we beseech Thee, that this vessel, prepared for Thy Holy Church, may be sanctified by the Holy Spirit, so that, through its touch, the faithful may be invited to their reward. And when its melody shall sound in the ears of the peoples, may the devotion of their faith increase; may all the snares of the enemy, the crash of hail-storms and hurricanes, the violence of tempests be driven far away; may the deadly thunder be weakened, may the winds become salubrious, and be kept in check; may the right hand of Thy strength lay low the powers of the air, so that hearing this bell they may tremble and flee before the standard of the holy cross of Thy Son depicted upon it, to Whom every knee bows of those that are in Heaven, on earth, and under the earth, and every tongue confesses that the same our Lord Jesus Christ, swallowing up death upon the gibbet of the cross, reigneth in the glory of God the Father, with the same Father and the Holy Spirit, world without end. Through Christ our Lord. R. Amen.

The bishop then anoints the bell in four places (formerly seven) on the outside, evenly spaced from each other. The four anointings on the inside are suppressed. At each anointing he says “May this bell be sanctified and consecrated, o Lord. In the name of the Father, and of the Son, + and of the Holy Spirit. Unto the honor of Saint N. Peace to thee.” The words in italics are no longer said. Only one cross is made with oil, at the place marked above with a cross. (Formerly, two were made, at the words “sanctified and consecrated.” The bishop no longer makes the sign of the Cross three times over the place of the anointing at the words “In the name of the Father etc.”)

As he does this, the choir sings the antiphon “Praise the Lord, O Jerusalem,” and repeats it after every two or three verses of Psalm 147 Lauda, Jerusalem, Dominum, from which it is taken; at the end, Gloria Patri is not said. The psalm is interrupted when he finishes. (This was formerly one of the six psalms sung without an antiphon while the bell was washed on the inside and outside.)

When this is done, the bishop sings “The Lord be with you”, and the following prayer. The parts in italics are omitted from the previous version; the words in bold are added. He no longer makes the sign of the Cross over the bell at the words “heavenly + benediction.”

Let us pray. Almighty, Eternal God, Who, by the sounding of trumpets before the Ark of the Covenant, didst cause to tumble down the stone walls within which the army of the enemy was entrenched, do Thou pour out upon this bell a heavenly benediction, so that at its sound, the fiery darts of the enemy, the stroke of lightning, the hail-storm and the damage of tempests may be driven far away; and to the prophet’s question: “What ailed thee, O thou sea, that thou didst flee?” being driven back in their movements as was the river Jordan, they may give answer: At the presence of the Lord, the earth was moved, at the presence of the God of Jacob: Who turned the rock into pools of water, and the stony hill into fountains of waters. Wherefore, not to us, O Lord, not to us, but to Thy name give glory, for Thy mercy. And thus when this vessel here present, like the other vessels of the altar, is touched with Holy Chrism, anointed with Holy Oil, so that those who assemble at its call may be free from all the temptations of the enemy, and always follow the teachings of the Catholic faith. Through our Christ our Lord. R. Amen.

The bishop then imposes incense in a thurible, blesses it, and incenses the bell by walking around it, saying nothing.

As he does this, the choir sings the antiphon “Praise the Lord according to the multitude of his greatness,” and repeats it after every two or three verses of Psalm 150 Laudate Dominum in sanctis ejus, from which it is taken; at the end, Gloria Patri is not said. The psalm is interrupted when he finishes. (This was formerly one of the six psalms sung without an antiphon while the bell was washed on the inside and outside.)

When this is done, the bishop sings “The Lord be with you”, and the following prayer. The parts in italics are omitted from the previous version.

Let us pray. Almighty Ruler, Christ, Who in the flesh, which Thou didst assume, were asleep in the boat, when the rising tempest disturbed the sea, which directly at Thy awakening and command did fall silent, come kindly to aid Thy people in their needs; pour out upon this bell the dew of Thy Holy Spirit, so that at its sound the enemy of the good may always flee, the Christian people may be invited to faith, the hostile army may be struck with terror; Thy people summoned together be comforted by it in the Lord, and, as if delighted with David’s harp, may the Holy Spirit come down from above. And even while Samuel was sacrificing the suckling lamb as a holocaust to the King of the Eternal Empire, the noise of the rushing winds drove away the multitude of his adversaries: and so in like manner, when its sound of this vessel pierces the clouds, may angelic hands preserve the assembly of Thy Church; may everlasting protection save the fruits of those who believe, their souls and their bodies. Who livest and reignest world without end. R. Amen. (changed from longer conclusion)

The ritual of burning incense in a thurible or brazier under the bell is suppressed. The antiphon and psalm that accompanied it is suppressed. The Gospel sung at the end of the ceremony (St. Luke 10, 38-42) is suppressed.

The ceremony concludes with “The Lord be with you” and “Let us bless the Lord,” like the Hours of the Divine Office. The bishop then imparts a blessing and grants an indulgence.

A bell from the Dominican church of San Marco in Florence.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 14.1: The Blessing of a Bell (1595)

When a church-bell is to be blessed according to the Pontifical of Clement VIII, the bell must be suspended in such a way that it can easily be touched on both the inside and outside, and so that the bishop can walk around it. The bishop wears a white cope and simple miter. A faldstool is place near the bell, at which the bishop sits for the beginning of the ceremony, and recites with the sacred ministers a group of seven psalms: Psalm 50 Miserere mei, Deus, Psalm 53 Deus, in nomine tuo, Psalm 56 Miserere mei, Deus, miserere mei, Psalm 66 Deus misereatur, Psalm 69 Deus, in adjutorium meum intende, Psalm 85 Inclina, Domine, aurem tuam, and Psalm 129 De profundis. (These are said without an antiphon.)

The bishop then makes holy water with the normal blessing found in the Ritual and in the Missal, which is also used elsewhere in the ceremonies of the Pontifical. However, before the mingling of the water and salt, he adds the following prayer, which is unique to this blessing.

Bless, O Lord, this water with a heavenly benediction, and may the power of the Holy Ghost come upon it, so that when this vessel, prepared to call together the children of the Holy Church, has been washed with it, there may be kept far away from wheresoever this bell may sound, the power of those lying in wait, the shadow of spectres, the ravages of whirlwinds, the stroke of lightning, the damage of thunder, the disaster of tempests, and every breath of storm; and when the sons of Christians shall hear its ringing, may their devotion increase, so that hastening to the bosom of their loving mother the Church, they may sing to Thee, in the Church of the Saints, a new canticle, bringing therein to play the proud sounding of the trumpet, the melody of the harp, the sweetness of the organ, the joyous exultation of the drum, and the rejoicing of the cymbal; and so, in the holy temple of Thy glory by their service and their prayers, may they bid come the multitude of the angelic hosts. (long conclusion)

The blessing of the holy water concludes as usual. The bishop then begins the washing of the bell with the holy water, taking an aspergil and sprinkling it along the edge both inside and out. The washing is completed by the sacred ministers with sponges; the bell is washed inside and out, from top to bottom, and then dried. While this is done, the bishop sits at the faldstool, and with the other clergy present recites the final six psalms of the Psalter, without an antiphon; the last three, psalms 148, 149 and 150, are recited as a single psalm with a single doxology, as they are at Lauds.

The psalms being finished, the bishop rises, and makes a single cross on the outside of the bell with the Oil of the Sick. He then says the following prayer, making the sign of the cross over it at the place marked.

O God, who through the blessed Moses, the law giver, Thy servant, didst command that silver trumpets should be made, through which when sounded by the priests at the time of sacrifice, the people, reminded by their sweet strains, would make ready to worship Thee, and assemble to offer sacrifices, and encouraged to battle by their sounding, would overcome the onslaughts of their enemies; grant, we beseech Thee, that this vessel, prepared for Thy Holy Church, may be sancti+fied by the Holy Spirit, so that, through its touch, the faithful may be invited to their reward. And when its melody shall sound in the ears of the peoples, may the devotion of their faith increase; may all the snares of the enemy, the crash of hail-storms and hurricanes, the violence of tempests be driven far away; may the deadly thunder be weakened, may the winds become salubrious, and be kept in check; may the right hand of Thy strength lay low the powers of the air, so that hearing this bell they may tremble and flee before the standard of the holy cross of Thy Son depicted upon it, to Whom every knee bows of those that are in Heaven, on earth, and under the earth, and every tongue confesses that the same our Lord Jesus Christ, swallowing up death upon the gibbet of the cross, reigneth in the glory of God the Father, (Philippians 2, 10), with the same Father and the Holy Spirit, world without end. R. Amen.

He wipes the cross off with a towel, and then intones the following antiphon, which is completed by choir, and sung with Psalm 28 Afferte Domino, from which it is taken.

Ant. The voice of the Lord is upon the waters; the God of majesty hath thundered, The Lord is upon many waters.

While this is sung,the bishop makes with the Oil of the Sick seven crosses on the outside of the bell, and with Chrism four on the inside. As he makes each cross, he says:

May this bell be sancti+fied and conse+crated, o Lord. In the name of the Fa+ther, and of the + Son, and of the Holy + Spirit. Unto the honor of Saint N. Peace to thee.

At each place he anoints the bell twice, at the words “sanctified” and “consecrated”, and then makes the sign of the cross with his right hand over the same place three times at the words “In the name of the Father etc.” (This is similar to the practice by which various anointings are done during the consecration of a church.) He also names a saint to in whose honor the bell is dedicated.

The anointings being done, the bishop says the following prayer:

Let us pray. Almighty, Eternal God, Who, by the sounding of trumpets before the Ark of the Covenant, didst cause to tumble down the stone walls within which the army of the enemy was entrenched, do Thou pour out upon this bell a heavenly bene+diction, so that at its sound, the fiery darts of the enemy, the stroke of lightning, the hail-storm and the damage of tempests may be driven far away; and to the prophet’s question, “What ailed thee, O sea, that thou didst flee?” (Psalm 113, 5) being driven back in their movements as was the river Jordan, they may give answer, “At the presence of the Lord, the earth was moved, at the presence of the God of Jacob, Who turned the rock into pools of water, and the stony hill into fountains of waters. Wherefore, not to us, O Lord, not to us, but to Thy name give glory, for Thy mercy’s sake.” (Ps. 113, 7-10) And thus when this vessel here present, like the other vessels of the altar, is touched with Holy Chrism, anointed with Holy Oil, may all those who assemble at its call be free from all the temptations of the enemy, and always follow the teachings of Catholic faith. (long conclusion)

The bishop washes his hands, and then imposes in a thurible or brazier a mixture of different kinds of incense and myrrh, called thymiama in the rubrics. This is then placed under the bell, in such a way that all of the smoke rises into the bell.

The placing of the thurible under the bell; illustration from a 1595 edition of the Roman Pontifical. (Permission to use this image has been very kindly granted by the Pitts Theological Library, Candler School of Theology at Emory University.)

Meanwhile, the choir sings the following antiphon, and the last five verses of Psalm 76, from which it is taken, with the doxology and the repetition of the antiphon.

Ant. Thy way, O God, is in the holy place: who is the great God like our God?

The bishop then says the following prayer:

Let us pray. Almighty Ruler, Christ, Who in the flesh, which Thou didst assume, were asleep in the boat, when the rising tempest disturbed the sea, which directly at Thy awakening and command did fall silent, come kindly to aid Thy people in their needs; pour out upon this bell the dew of Thy Holy Spirit, so that at its sound the enemy of the good may always flee, the Christian people may be invited to faith, the hostile army may be struck with terror; Thy people summoned together be comforted by it in the Lord, and, as if delighted with David’s harp, may the Holy Spirit come down from above. And even while Samuel was sacrificing the suckling lamb as a holocaust to the King of the Eternal Empire, the noise of the rushing winds drove away the multitude of his adversaries: so in like manner, when the sound of this vessel pierces the clouds, may angelic hands preserve the assembly of Thy Church; may everlasting protection save the fruits of those who believe, their souls and their bodies. Through Thee, O Christ Jesus, Who with God the Father livest and reignest in the unity of the same Holy Spirit, God, world without end. R. Amen.

The deacon then sings the following Gospel, St Luke 10, 38-42, accompanied by the subdeacon and other ministers, with all of the usual ceremonies of a solemn Pontifical Mass. (St. Mary Magdalene is traditionally understood to represent the contemplative life in religion, and St. Martha the active life; this Gospel is sung here to signify that the church bell rings to call the faithful to all the different activities that take place within the church.)

At that time, Jesus entered into a certain town: and a certain woman named Martha, received him into her house. And she had a sister called Mary, who sitting also at the Lord' s feet, heard his word. But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me. And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things: But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

The bishop makes the sign of the cross a final time over the bell, and then departs.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 13: The Blessing of a Reliquary (1595 & 1961)

The blessing of reliquaries begins with the versicles “Our help is in the name of the Lord.” and the following exhortation.

Let us pray, dearly beloved, God the Father almighty, that He who created all things in great goodness through His only-begotten Son in the power of the Holy Spirit, may deign to mercifully pour out upon us, though we are unworthy, the dew of his grace, for the consecration of these vessels prepared for the keeping of the relics of His Saints.

This is followed by the long conclusion, (“Through the same our Lord…”), which segues into the preface dialogue, and the following preface.

Truly it is fitting and just… eternal God, God inestimable and ineffable, God of mercies and of all consolation. Who commanded Thy servant Moses to build an ark of incorruptible woods, according to the model which Thou didst show him on the mountain, and enclose it in purest gold, in which the golden urn filled with heavenly manna, with the tables of the covenant written by the finger of Thy majesty, might be preserved as a witness under future generations. And in our age, Thou hast made manifest these same things that they might be understood in a more sacred manner, since Thou has filled with all the fullness of divinity the body of Thy only Son, conceived of the incorrupt Virgin by the work of the Holy Spirit, and made to live by a rational soul.
We humbly implore Thee, almighty God, Father of our Lord Jesus Christ, from whom all paternity in heaven and earth is named; that Thou deign to imbue with Thy heavenly + blessing these vessels prepared for the pledges of thy Saints, as the same Saints intercede for us. And so may those that seek their patronage merit through their intercession to overcome, by Thy aid, all adversity, and merit also to find by the abundance of Thy bounty all things convenient and profitable.
* And as they, o Lord, by Thy inspiration, have been able to guard against the subtleties of spiritual wickednesses, and not only to despise, but also, since Christ the Lord did strengthen them, entirely to overcome the exquisite torments devised by men: so to those that venerate their merits, and humbly embrace their relics, being conciliated by the prayers of the same Thy saints, propitiously stretch Thou forth the right hand of Thy invincible power, against the devil and his angels, against lightnings and tempests, against hail, and various plagues, against foul air, and pestilences of men and beasts, against thieves and robbers, and the incursion of (enemy) nations, against savage beasts, and all the divers forms of serpents and reptiles, against the wicked inventions of bad men; to drive away what is hurtful, and always and everywhere to bestow what is profitable. *

This preface is printed without music; it ends with the long conclusion, which is said in a low voice. The bishop then says “The Lord be with you,” and the following prayer.

Let us pray. Lord God almighty, * who, that Thou might restrain the murmuring of the mad people, and prove that the priesthood of Aaron was pleasing to thee, didst make his withered rod to bud and produce fruit-bearing flowers; and didst command it to be laid up in the ark of the covenant, for a sign of Thy power, and Who to us also hast shown, by the same presage, that Christ, who was withered on the altar of the Cross, bloometh afresh by His resurrection on the third day, and in this latter time through His death beareth fruit day and night in the raising up of the Church; we ask Thee, O most indulgent provider of the human race, * (we humbly beseech Thee) that Thou wouldst so sanctify, with Thy freely-given grace, these vessels prepared to receive Thy Saints; so that wheresoever they shall be carried forth in Thy name, Thou may drive away and annul all things adverse, through the interceding merits of them that dwell within, and multiply and preserve all things useful; so that Thy faithful may, through the greatness, or rather the universality of Thy kindnesses, rejoice that in a small portion of their relics, they have obtain the entire bodies of Thy Saints (i.e. the fruit of the final resurrection), and through the temporal places devoted to their prayers, be enlived with greater confidence to take possession with them of eternal joys. (long conclusion)

He then sprinkles the reliquary with holy water.

In the revision of 1961, the first prayer, (“Let us pray, dearly beloved...”) is suppressed , and the second prayer (“Lord God almighty, who, that Thou might restrain...”) is moved into its place. The words noted within this prayer between the red stars are omitted. The words in parenthesis (“suppliciter exoramus - we humbly beseech Thee”) are added. Within the preface, the words noted between the red stars are omitted. The Sign of the Cross is not made at the words “heavenly blessing.” The preface is set to music; it ends with the long conclusion, which is sung as part of it, rather than said in a low voice. The bishop then sprinkles the reliquary with holy water.

A silver reliquary of the 6th century from the Italian city of Grado, believed to be one of the oldest reliquaries in existence.

10,000!

Compendium of the 1961 Revision of the Pontificale Romanum - Part 12.2: The Blessing of a Tabernacle (1595 & 1961)

The blessing of tabernacles and other vessels for the conservation of the Holy Eucharist begins with the versicles “Our help is in the name of the Lord.” and “The Lord be with you,” followed by this prayer.

Let us pray. Almighty and everlasting God, we humbly beseech Thy majesty, that Thou may deign to consecrate this vessel with the grace of Thy bless+ing, made for keeping The body of Thy Son our Lord Jesus Christ. Through the same Our Lord. (long conclusion)

The word “vessel” is said regardless of which kind of vessel (pyx, tabernacle etc.) is being blessed. The bishop then sprinkles it with holy water.

In the revision of 1961, the word “vessel” is changed to “tabernacle”, but “vessel” is included in parentheses and may be said when appropriate. The prayer is said with the short conclusion.

The title of the blessing in 1595 is “the blessing of a tabernacle, or other vessel for the conservation of the Most Holy Eucharist.” In the revision of 1961, this is changed to “tabernacle, pyx, monstrance or vessel”; for the latter, the Latin word “vasculum” is changed to “theca”.

A dove-shaped vessel for the conservation of the Holy Sacrament, made in Limoges, France ca. 1215-35, now kept in the Metropolitan Museum of Art in New York City. The plate on which the dove stands was attached to four chains, by which the vessel was suspended from the ceiling above the altar. 

Compendium of the 1961 Revision of the Pontificale Romanum - Part 12.1: The Blessing of Sacred Vessels and Ornaments (1595 & 1961)

The blessing of sacred vessels and ornaments begins with the versicles “Our help is in the name of the Lord.” and “The Lord be with you,” followed by these two prayers.

Let us pray. Hear our prayers, o Lord, most clement Father, et deign Thou to purify, bless + and sancti+fy these vessels and ornaments that have been prepared for the use at the sacred altar and the sacred ministry of Thy Church. Through Christ, Our Lord. R. Amen.

Let us pray. Almighty and eternal God, by Whom all unclean things are purified, and in whom all things that are purified become bright, we humbly invoke Thy omnipotence, that every unclean spirit may be confounded and depart far from these vessels and ornaments, which Thy servants offer to Thee, and through Thy bless+ing remain sanctified for the use and ministry of the holy altar, and of Thy Church. Through Christ, Our Lord. R. Amen. 

The bishop then sprinkles the blessed objects with holy water.

In the revision of 1961, the first of the two prayers is suppressed. The blessing is otherwise unchanged.

A peacock-shaped aquamanile, i.e. a vessel for pouring water on the hands. Such vessels were commonly used for the washing of the hands at the Offertory of Mass, especially in great abbeys and cathedrals. This particular example, made of bronze by a Christian in Islamic Spain, is dated by the inscriptions on it 972 A.D.; it is now kept in the Louvre.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 11.3: The Blessing of an Image of a Saint (1595 & 1961)

My apologies to those readers who have been following this series for the interruption since mid-June. I will do my best to keep the series going to its conclusion within the next few weeks.

The blessing of an image or picture of a Saint (other than the Virgin Mary), begins with the versicles “Our help is in the name of the Lord.”, “Lord, hear my prayer.” and “The Lord be with you,” followed by this prayer.

Let us pray. Almighty and eternal God, who condemnest not that images or likenesses of Thy Saints be sculpted or painted, so that whenever we look upon them with our bodily eyes, with the eyes of memory we may mediate upon their deeds and holiness, and so imitate them, deign Thou to bless + and sancti+fy this image (or ‘statue’) unto the honor and memory of Thy blessed Apostle, (or ‘Martyr, Confessor, Bishop, Virgin’) ; and grant that whoever shall strive humbly to revere and honor before it the same Thy Apostle, (or ‘Martyr, etc.) by his (her) prayers and intercession, may obtain from Thee grace in this life, and eternal glory in the future. (long conclusion). 

The bishop makes the sign of the Cross over the image twice, at the words, “bless + and sancti+fy”; after the prayer, he sprinkles it with holy water.

In the revision of 1961, the versicle “Lord, hear my prayer.” is suppressed. At the beginning of the prayer, the bishop says either ‘images’ (if he is blessing a statue) or ‘likenesses’ (if he is blessing a statue), but not both as in the earlier version. The words “and sancti+fy” are omitted, as frequently elsewhere in the 1961 revision. The prayer ends with the short conclusion.

A 6th century icon of Christ and the Egyptian martyr St. Menas, now kept in Louvre, one of the oldest icons of Saint in existence.

 

Compendium of the 1961 Revision of the Pontificale Romanum - Part 11.2: The Crowning of an Image of the Virgin Mary (1961)

After the blessing of an image of the Virgin Mary, the revised Pontifical of 1961 adds a ceremony that is not included in the Pontifical of Clement VIII, an “Order for Crowning an Image of the Virgin Mary.” The custom of placing crowns on important pictures and statues of the Virgin is a hugely popular one, especially in Italy; many of them also have a crown on the Infant Jesus whom She is holding. To give an idea of just how popular the custom was: in 1636, an Italian count, Alessandro Sforza Pallavicini, left to the Chapter of St. Peter’s Basilica an endowment to pay for golden crowns to place on especially venerated images of the Mother of God. Requests were to be submitted for the Chapter’s approval by local churches; if the approval was given, a painting of the image with the crown on it was then sent back to the Chapter, which now has over 3000 such images in its collection. There were a variety of rituals and local traditions observed at these crownings, and the ritual of the revised Pontifical is not added to the prejudice of other customs.
For the crowning according to the new order of 1961, the bishop wears a white cope and “auryphrigiata” mitre. The bishop blesses the crown (or crowns, if the infant Jesus is in the image) on the altar, with the following prayer, preceded by “Adjutorium nostrum” and “Dominus vobiscum”.

Almighty and everlasting God, by whose most merciful dispensation all things are created of nothing, we humbly pray Thy majesty, that Thou may deign to + bless these crowns (or this crown) made to adorn the sacred image of (Thy only-begotten Son, our Lord, Jesus Christ, and His Mother) the most blessed Virgin Mary. Through (the same) Christ our Lord. R. Amen.

(The words in the red parentheses are said if the infant Jesus is also present in the image.) The bishop sprinkles the crown or crowns with holy water, then imposes incense in a thurible and incenses them. He then kneels before the altar and intones the Salve Regina, or in Eastertide, Regina caeli, which are sung in the more solemn tone.
As the bishop then places the crown or crowns on the image, he says before that of the Christ, “As Thou art crowned by our hands on earth, so also may we merit to be crowned by Thee with glory and honor in heaven.” As he crowns the Virgin, he says “As Thou art crowned by our hands on earth, so also through Thee, may we merit to be crowned by Thy Son Jesus Christ with glory and honor in heaven.” (The former is of course omitted if the image shows only the Virgin.)
He then adds these versicles

V. A golden crown upon her head.
R. Wherein was engraved Holiness, an ornament of honor: a work of might. (Sirach, 45, 14)
V. Thou hast crowned Her, Lord.
R. And set Her over the works of Thy hand. (Psalm 8, 6-7)

and the following prayer.

Grant, o merciful Father, through the invocation of Thy only-begotten Son, our Lord Jesus Christ, whom Thou didst will to take on the flesh for the salvation of the human race, while preserving the integrity of the Virgin Mary; that all who shall strive humbly to honor the Queen of Mercy before this image, may be delivered from present dangers, obtain forgiveness of their sins, merit in this present life to obtain the grace which they desire, and rejoice in perpetual salvation in the next. Through the same Christ our Lord. R. Amen.

The bishop intones the Te Deum, which is continued by the choir, after which he says “Dominus vobiscum”, and the following prayer, the prayer normally said when the Te Deum is recited as a public act of thankgiving.

O God, of whose mercies there is no number, and the treasure of whose goodness is infinite, we give thanks to Thy most gracious majesty, for the gifts Thou hast bestowed upon us, ever beseeching Thy clemency, that as Thou grantest the petitions of those that ask Thee, Thou never forsake them, but prepare them for the rewards to come. Through Christ our Lord. R. Amen. 

A view of the Polish Chapel in grotto of St. Peter’s Basilica. The mosaic copy of the image of Our Lady of Częstochowa on the reredos was decorated with two crowns on the morning of April 2, 2005, placed there by Cardinal Marian Jaworski at the behest of Pope John Paul II, who died on the evening of that day. The crowns are decorated with jewels offered by the faithful at the famous shrine in Częstochowa, Poland, where the original image has been venerated for centuries; both crowns have the Papal motto Totus tuus written along the bottom.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 11: The Blessing of an Image of the Virgin Mary (1595 & 1961)

In the Pontifical of 1595, the bishop wears a white cope and simple miter for the solemn blessing of an image of the Virgin Mary, which begins as usual with “Adjutorium nostrum” and “Dominus vobiscum”, followed by the collect of the Annunciation.

Let us pray. O God, Who didst will that Thy Word should, by the message of an Angel, take flesh in the womb of the Blessed Virgin Mary, grant unto us, we beseech Thee, that all we who do believe her to be truly the Mother of God, may be helped by her intercession before Thee. Through the same Christ our Lord. R. Amen.

The bishop sprinkles the image with holy water, and then intones the following antiphon; while it is being sung the choir, he incenses the statue three times. (As my colleague Henri has written, this antiphon is the oldest prayer to the Virgin Mary in existence. In the Roman Rite, it was traditionally sung as the antiphon of the Nunc dimittis at Compline in the Little Office of the Virgin.)

Ant. Under thy protection we seek refuge, Holy Mother of God; despise not our petitions in our needs, but deliver us always from all dangers, glorious and Blessed Virgin.

The antiphon is sung with Psalm 86 Fundamenta ejus, the sixth of Matins of the Virgin; in Eastertide, the antiphon is substituted by another, which is simply the words “Alleluia, alleluia.” There follows a second antiphon, the second of Lauds of the Annunciation, which is sung with Psalm 122 Ad te levavi.

Ant. Hail Mary, full of grace, the Lord is with thee; blessed art thou among women, alleluia.

The bishop says the following prayer, the collect of the vigil of the Assumption.

Let us pray. O God, Who deigned to choose for Thy dwelling-place the virginal palace of the Blessed Mary, grant, we beseech thee, that Thou may shield us by her protection, and make us glad in her commemoration. Who livest and reignest etc.

He then intones another antiphon, which is finished by the choir, and sung with the Canticle of the Virgin Mary, the Magnificat. (This antiphon is not in the Roman Breviary, but is found in many other Uses; the Dominicans sing it as the antiphon of the Benedictus in their version of the Little Office.)

Ant. O glorious Mother of God, ever Virgin Mary, who didst merit to bear the Lord of all, and alone of all virgins suckle the King of Angels, kindly remember us, we beseech thee, and pray for us to the Lord Jesus Christ; that we, supported by thy patronage, may merit to come to the kingdom of heaven.

The bishop then says two prayers; the first is a repetition of the collect of the Annunciation noted above, the second is as follows. At the places marked with crosses, he makes the sign of the Cross over the image with his hand.

Let us pray. Almighty and eternal God, by Whose most clement dispensation all things are created from nothing; deign Thou to bless + and sancti + fy this image venerably fashioned unto the honor of the most holy Mother of Thy Son, our Lord Jesus Christ; and grant, most merciful Father, through the invocation of Thy name, and that of the same Thy Only-begotten Son, our Lord Jesus Christ, whom Thou didst will to become incarnate for the salvation of the human race, while preserving the integrity of the Virgin Mary, that by the prayers of the same most holy Virgin, all who shall strive to honor the same Queen of mercy and our most gracious Lady before this image, may be delivered from impending danger, and in the sight of Thy divine majesty receive forgiveness of their sins, whether of commission or omission; and merit in the present life the grace which they wish to obtain: and in the future, be able to rejoice with Thy elect in perpetual salvation. Through the same our Lord etc. (long conclusion)

Finally, he sprinkles the image with holy water again.

In the revision of 1961, the bishop wears a white cope and the “auryphrigiata” miter, rather than the simple miter. The blessing begins as usual with “Adjutorium nostrum” and “Dominus vobiscum”, and the following prayer. The words noted here in italics are omitted from the previous version in the Pontifical of Clement VIII.

Let us pray. Almighty and eternal God, by Whose most clement dispensation all things are created from nothing; deign Thou to bless + and sancti + fy this image venerably fashioned unto the honor of the most holy Mother of Thy Son, our Lord Jesus Christ; and grant, most merciful Father, through the invocation of Thy name, and that of the same Thy Only-begotten Son, our Lord Jesus Christ, whom Thou didst will to take on the flesh for the salvation of the human race, while preserving the integrity of the Virgin Mary, that by the prayers of the same most holy Virgin, all who shall strive to honor the same Queen of mercy and our most gracious Lady before this image, may be delivered from impending danger, and in the sight of Thy divine majesty receive forgiveness of the sins they have committed, (whether of commission or omission;) and merit in the present life the grace which they wish to obtain: and in the future, be able to rejoice with Thy elect in perpetual salvation. Through the same our Christ Lord. R. Amen. (short conclusion)

The words “take on the flesh” noted in bold represent the change of “incarnari” in the previous version to “carnem assumere” in Latin; the word “image” noted in bold is changed in Latin from “effigie” to “imagine”, but means the same thing. The words noted in parentheses are in Latin “de commissis et omissis” in the 1595 version, which is changed to simply “de commissis”.

The bishop sprinkles the image with holy water, and then places incense in the thurible and incenses it. The Magnificat or “a popular song” is sung as he does this. All the other prayers and chants noted above in the Pontifical of Clement VIII are suppressed. 

The fragmentary papyrus, dated to about 250 A.D., which contains the earliest version of Sub tuum praesidium. It was discovered in Egypt, and is now kept at the John Rylands Library at the Univ. of Manchester, England. (Rylands Greek Papyrus 470)

Compendium of the 1961 Revision of the Pontificale Romanum - Part 10: The Blessing of a Pectoral Cross (1595 & 1961)

In the Pontifical of Pope Clement VIII, the blessing of a new cross is followed by a rubric that for the blessing of a pectoral cross, the bishop may use the same blessing that is used when a cross given “to those who go forth for the help and defense of the Christian Faith, or for the recovery of the Holy Land.” This blessing is placed at the end of the second part of the Pontifical, grouped with the blessings of weapons, swords and military banners. The latter three are all suppressed in the revision of 1961; they will be described in a later article. The rubrics contain no reference to any modification of the blessing if the person receiving the cross is another bishop, or other prelate entitled to wear a pectoral cross. (It must be born in mind that a pectoral cross is a required part of a bishop’s dress, but is not a part of his liturgical regalia in the way the miter, crook and ring are.)

The person receiving the cross kneels before the bishop, who begins the blessing as usual with “Adjutorium nostrum” and “Dominus vobiscum”, followed by this prayer. At the places marked, he makes the Sign of the Cross with his hand over the pectoral cross.

Almighty God, who didst dedicate the sign of the Cross by the precious blood of Thy Son, and who through the same Cross of Thy Son our Lord Jesus Christ, didst will to redeem the world, and through the power of the same venerable Cross delivered the human race from the decree of the ancient enemy (Colossians 2, 14); we humbly beseech Thee, that Thou deign with Thy paternal goodness to bless + this cross and impart to it the power and grace of heaven; so that whoever shall bear it upon himself as the sign of the Passion and Cross of Thy Only-Begotten Son, for the protection of his body and soul, may also be able to receive the protection of Thy blessing. * Just as Thou didst bless the rod of Aaron to drive away the faithlessness of the rebels (Numbers 17), so also bless + Thou this sign with Thy right hand; and against all the wiles of the devil, lay upon it the power of Thy defense, that it may confer upon those who bear it prosperity of salvation in both soul and body, and multiply in them the gifts of the Spirit.

The bishop sprinkles the pectoral cross with holy water, and then says the following prayer over the one who will receive it.

Lord Jesus Christ, son of the living God, who art the true and almighty God, splendor and image of the Father, and life eternal; who proclaimed to Thy disciples, that whoever would come after Thee must deny himself, and taking up his cross, follow Thee; we ask Thy boundless clemency, that Thou protect always and everywhere this Thy servant, who according to Thy word, desireth to deny himself, and take up his cross, and follow Thee, and for the salvation of Thy chosen people hasten to fight against our enemies; deliver him from all dangers, and release him from the bond of sin, receive his vow and bring it to the desired effect. Do Thou, o Lord, who art the way, the truth and the life, and the strength of them that hope in Thee, guide well his way, and grant him all success; so that amid the difficulties of this present age, he may be ever directed by Thy aid. Send to him, o Lord, Thy angel Raphael, who was the companion of Tobias on his journey, and delivered his father from bodily blindness; as he cometh and goeth, may he be his defender against all the snares of the enemy, visible and invisible, and drive from him all blindness of both mind and body.

He then sits, and lays the cross upon him, saying:

Receive the sign of the Cross, in the name of the Fa+ther and of the + Son, and of the Holy + Spirit, as a figure of the Cross, the Passion and the death of Christ, for the defense of thy body and soul, that by the grace of the divine goodness, thou may return to thine own safe and reformed when thy journey is completed.

(The word “reformed” in this prayer refers to the fact that people were often sent to fight for the defense of Christian lands as an act of penance for serious sins.) Finally, the one who has received the cross kneels before the bishop, is sprinkled by him with holy water, and then kisses the bishop’s hand and departs.

In the revision of 1961, the blessing is retitled “The Blessing of a Pectoral Cross”. No reference is made to the person who will receive the pectoral cross, or to the imposition of it upon him by the bishop. It begins with “Adjutorium nostrum” and “Dominus vobiscum”, followed by the prayer “Almighty God, who didst dedicate the sign of the Cross…” noted above. The second part of the prayer noted above after the red star, (“Just as Thou didst bless the rod of Aaron…”), is suppressed. The bishop then sprinkles the cross with holy water; the second and third prayer, and all the rites accompanying them, are suppressed.

A pectoral cross made in Italy ca. 600 A.D., now in the Musée national du Moyen Âge in Paris.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 9: The Blessing of a New Cross (1595 & 1961)

After the blessings of objects used at the altar, such as chalices and altar linens, the Pontifical of Clement VIII places the blessing of various furnishings of a church, the first being that of a cross, or picture of the Crucifixion. The bishop wears a red stole and cope, and the simple miter; the blessing begins with “Adjutorium nostrum” and “Dominus vobiscum”, followed by two prayers. At the crosses marked in red, the bishop makes the Sign of the Cross over the cross or picture.

Let us pray. Bless +, Lord Jesus Christ, this Thy Cross, through which Thou didst deliver the world from the power of demons, and by Thy passion overcame him that tempteth unto sin, even him who rejoiced in the first man’s transgression by taking from the forbidden tree. Who with God the Father and the Holy Spirit livest and reignest for ever and ever. R. Amen.

Let us pray. We ask Thee, Lord, holy Father, almighty and eternal God, that Thou may deign to bless + this wood of Thy Cross, that it may be a saving remedy for the human race; let it be the firmness of faith, the increase of good works, the redemption of souls; let it be consolation, protection and defense against the savage darts of our enemies. (long conclusion)

The conclusion segues into the following preface.

Truly it is fitting and just … * whose holy and terrible name among the other visible creatures, the fruit-bearing trees also do not cease to praise and bless. Who as a figure of Thy only-begotten wisdom, in the beginning didst adorn the garden of earthly delight with the tree of life, that by the sacred mystery of its fruit, Thou might admonish the first parents of our race to guard against death, and obtain everlasting life: and by the guiltless death of that same Wisdom, co-eternal with Thee, our God and Lord, Jesus Christ, didst deign to call us back to Thy gentle mercy, that were given over to a just death by the touch of the forbidden tree. * Humbly we pray Thee, that Thou may deign to sanctify with a heavenly bless+ing this great standard, which hath been framed and raised up by the devotion of Thy faithful unto the likeness of that most sacred banner, on which Thou didst triumph by the precious blood of Thy Son; so that a more abundant compunction of heart and forgiveness of offenses done may be granted to all that here bend the knee, and humbly pray Thy majesty; and at the intercession of that same most victorious Passion of Thy Son, they may be able to ask for what pleaseth Thee, and all the more swiftly receive what they have asked. Grant, we beseech, most clement Father, in whom we live, and move, and have our being, that whenever we look upon the triumph of that divine humility, that cast down the pride of our enemy, whenever we call it to mind, we may obtain the confidence of strength against that same enemy, and greater grace of humble devotion to Thee. And likewise, in the terrible judgment of Thy majesty, when as the elements tremble, and the powers of the heavens are shaken, this glorious sign of our Redemption shall appear in heaven, may we ourselves merit to pass from death to life, and see the perpetual joys of the blessed resurrection.

The long conclusion is said in a low voice. There follow two more prayers.

Let us pray. O God, who hast turned the gibbet of the blessed Cross, which once served as a punishment of the wicked, into life for the redeemed; grant to thy people to be secured by its defense, as they are armed by its banner. Be the Cross to them the foundation of their faith, the suffrage of their hope, their defense in adversity, their help in prosperity ; be it to them victory over their enemies, their safeguard in the city, their protection in the fields, their support at home; that henceforth the pastor may preserve his flock secure by that, which, the Lamb + conquering thereon, has been turned to our salvation. Through the same our Lord. (long conclusion)

Let us pray. Sancti+fy, o Lord Jesus Christ, this sign of Thy Passion, that it may be a hindrance to Thine enemies, and become a perpetual banner of victory to them that believe in Thee. Who with the Father. (long conclusion)

The bishop now blesses incense with a special prayer.

Let us pray. Lord God Almighty, before whom stands the army of Angels in trembling, whose service in known in spirit and in fire, deign to look upon, bless + and sancti+fy this creature of incense; that every illness and infirmity, and the snares of the enemy may flee at its scent of its perfume, and be separated from Thy creation, that what Thou didst redeem by the precious blood of Thy Son may never be harmed by the bite of the ancient serpent. Through the same Christ, our Lord. R. Amen.

The bishop places the incense in the thurible, sprinkles the cross with holy water, and then incenses it. He then says the following prayer.

Let this wood (lignum) be sanctified, in the name of the Fa+ther, and of the + Son, and of the Holy + Spirit: and may the blessing of that wood, on which the holy members of the Savior hung, be upon this wood: that those who pray and bow before this cross for God’s sake may find health of body and soul. Through the same our Lord Jesus Christ. R. Amen.

He then kneels before the cross in adoration, and kisses it; all present do the same if they wish to. If the cross is made of some material other then wood, however, the following prayer is said in place of the prayer “Let this wood be sanctified”.

O God of glory, most high God of hosts, most mighty Emmanuel, God the Father of truth, the Father of wisdom, the Father of beatitude, the Father of our enlightenment and watchfulness, who rulest the world, who dispose of all kingdoms, who art the bestower of good gifts, and the giver of all good things, whom all nations, peoples, tribes and tongues do serve, before whom stands every host of the Angles, who grantest to Thy servants faith, and the praise of Thy name, that they may make the offerings that are Thy due: whom first pleaseth the faith of those that offer, and then their offering is sacrificed: we beseech the goodness of Thy mercy, that willingly receives our prayers, that Thou sancti+fy and conse+crate to Thyself this image of the Cross, which the religious faith of Thy servants, with all devotion of mind, has framed to Thee, the trophy of Thy victory and of our redemption; and which triumphal glory has consecrated unto the love of Christ. Look upon this unconquerable image of the cross, by which the power of the devil is emptied away, and the freedom of mortal men restored; which though it once served as a punishment, yet is now turned to honor through grace; and which, though it once punished the criminal with death, yet now absolves the guilty from their debt. And what could please Thee by this, but the very thing by which it hath pleased Thee to redeem us? And no offering is more due to Thee than that which the nailing of Thy body then dedicated to Thee; nor is any oblation more fitting to Thee than that which has been hallowed by the outstretching of Thy hands as a servant. * Therefore, accept this cross with those hands, with which Thou didst embrace that other, and from its holiness, make + holy this. And as by that the world has been expiated from guilt; so by the merit of this cross may the most devout souls of Thy servants that offer It be set free from all sin committed by them: and, let them shine forth under the shelter of thy true cross, triumphing in continual successes. May the splendor of the divinity of Thy only begotten Son our Lord radiate here in gold; may the glory of His passion shine forth in its wood; our redemption from death on its cross; and the purification of our life in the splendor of its crystal. May it be the protection of its own, the sure confidence of their hope; may it confirm them in faith with their race and people; unite them in hope and peace; increase them in triumphs; amplify them in prosperity, and for ever after profit them unto the life of eternity. Grant that it defend them flourishing in temporal glory; and by its power and might bring unto the heavenly kingdom them that are redeemed to an everlasting crown. Grant this through the propitiation of His blood, through the very Giver of it, who gave Himself a redemption for many; who deigned to offer himself a victim for sins; who exalted on the wood of His Cross, laid low principalities and powers; who sits together with Thee on a starry throne, in the indissoluble union of the Holy Spirit, during infinite ages of ages. R. Amen.

* The prayer here contains a pun which cannot be translated into English; the word “fitting” represents the Latin word “familiaris”, while the words “as a servant” come from the same word in the ablative case “familiari”.

In the revision of 1961, the bishop uses the miter called “auryphrigiata” in Latin, the less ornate kind used in Advent and Lent,rather than the simple miter. The first prayer is retained, without the word “Thy”, and segues immediately into the preface; the second prayer of the 1595 version (“We ask Thee...that Thou may deign to bless this wood...” is suppressed.

The preface itself is shortened by the omission of all of the words marked above between the two red stars; the beginning is slightly rewritten: “Truly it is fitting and just...humbly to pray Thee, Thou may deign to sanctify etc. ...” The bishop does not make the sign of the cross at the word “blessing”; the conclusion is sung aloud as part of the preface.

The two prayers after the preface are suppressed; the special prayer for the blessing of the incense is suppressed. After the preface, the bishop sprinkles the cross with holy water immediately. (Traditionally, when an object is blessed with both incense and holy water, the incense is imposed before the water is sprinkled to give the incense time to start burning properly.) He then says:

Let this sign (signum) be sanctified, in the name of the Father, and of the + Son, and of the Holy Spirit: and may the blessing of that wood, on which the holy members of the Savior hung, be upon this wood: that those who pray and bow before this cross for God’s sake may find health of body and soul. Through the same Christ our Lord. R. Amen.

This is a slighlty modified form of the concluding prayer from the Pontifical of Clement VIII, with the word “lignum - wood” changed to “signum - sign”, and only one sign of the cross. The bishop then imposes incense, blesses it (presumably with the words “Ab illo benedicaris” as at Mass, although the rubric does not say this explicity), incenses the cross, kneels before it, and kisses it. All present also kneel and kiss it if they wish to. The long prayer which is used in the 1595 version when the cross is not made of wood is suppressed.

The blessing of a cross; illustration from a 1595 edition of the Pontifical. (Permission to use this image has been very kindly granted by the Pitts Theological Library, Candler School of Theology at Emory University.)

Compendium of the 1961 Revision of the Pontificale Romanum - Part 8: The Blessing of Linens (1595 & 1961)

In the Pontifical of 1595, the blessings of vestments is followed by the blessings of altar cloths and corporals. Both of these begin with the bishop saying “Adjutorium nostrum” and “Dominus vobiscum”, and the prayers noted below, each of which is preceded by “Oremus”. At the places marked, the bishop makes the sign of the cross over them with his hand; after the prayers, he sprinkles them with holy water.

For altar cloths, two prayers are said.

Hear our prayers, o Lord, and deign to bless + and sancti+fy these linen cloths prepared for the use of Thy sacred altar. Through Christ, our Lord. R. Amen.
Lord, God almighty, Who for forty days taught Thy servant Moses to make ornaments and linen cloths, which Mary (Miriam) wove and made to be used in service to the tabernacle of the covenant; deign to bless +, sancti+fy and conse+crate these linen cloths (made) to cover and enshroud the altar of Thy most glorious Son, our Lord Jesus Christ, Who with Thee etc. (long conclusion).

In the 1961 revision, the first prayer is suppressed, and the words “sanctify and consecrate” are removed from the second prayer, which ends with the short conclusion.

For corporals, three prayers are said in the Pontifical of 1595.

Most clement Lord, Whose might is beyond all telling, Whose mysteries are celebrated with wondrous secrets, grant, we beseech Thee, that this linen cloth may be sanctified by the blessing + of Thy mercy, that there may be consecrated upon it the Body and Blood of our God and Lord Jesus Christ Thy Son etc. (long conclusion)
Almighty and eternal God, deign to bless +, sancti+fy and conse+crate this linen cloth (made) to cover and enshroud the Body and Blood of our Lord Jesus Christ Thy most Son, Who with Thee etc. (long conclusion)
Almighty God, by our hands pour forth the wealth of Thy blessing, that by our bless+ing this linen cloth may be sanctified, and by the grace of the Holy Spirit become a new shroud for the Body and Blood of our Redeemer. Through the same our Lord etc. (long conclusion)

In the 1961 revision, the second and third prayers are suppressed; the remaining prayer ends with the short conclusion.

The revision of 1961 also adds to the Pontifical three other blessings of various kinds of altar linens. Each of these follows the same pattern as the blessings noted above. The first is that of an antimension, as it is called in the Byzantine Rite, a cloth to be used in place of a table for the celebration of the Mass; permission to do so must be given by an indult of the Apostolic See. The rubric specifies that after the bishop has officially recognized the authenticity of some Martyrs’ relics, he places them in a small sack of cloth, which is then sewn into the right hand corner of the antimension. The prayer of blessing is as follows.

We humbly implore Thy majesty, o Lord, that through our humble service Thou may deign to bless + this linen cloth, made to receive the gifts of Thy people; that upon it we may be able to offer to Thee the Holy Sacrifice, to the honor of the Virgin Mary, and of Saints N. and N., whose relics we have laid within it, and all the Saints, and grant that through these most holy Mysteries, the bonds of our sins may be loosed, the stains (thereof) cancelled, forgiveness obtained, graces received; that together with Thy holy Elect, we may merit to receive eternal life. (short conclusion)

The second is the blessing of a pall; the prayer is a modified version of the second prayer for the blessing of a corporal in the Pontifical of 1595, omitting the words “sanctify and consecrate” and “enshroud”, and changing “linen cloth” to “pall”.

Almighty and eternal God, deign to bless +, sancti+fy and conse+crate this linen cloth (made) to cover and enshroud the Body and Blood of our Lord Jesus Christ Thy most Son, Who with Thee etc. (short conclusion)

The third is the blessing of a purificator; the prayer is a modified version of the first prayer for the blessing of sacred vessels and ornaments in the Pontifical of 1595, (to be described in a later article.) The original version said “deign Thou to purify, bless and sanctify”.

Hear our prayers, o Lord, most clement Father, and deign Thou to bless + this linen cloth that has been prepared for the use of the sacred chalice. (short conclusion) 

A Greek antimension of the early 18th century

Compendium of the 1961 Revision of the Pontificale Romanum - Part 7: The Blessing of Vestments (1595 & 1961)

The blessing of vestments begins with the versicle “Adjutorium nostrum”, followed by “Dominus vobiscum” and the following two prayers. At the crosses marked in the prayers, the bishop makes the sign of the cross over the vestments.

Let us pray. Almighty and everlasting God, Who through Thy servant Moses decreed that pontifical, priestly and levitical vestments be made, that (these orders) might fulfill their ministry in Thy sight, to the honor and glory of Thy name; be present in Thy mercy to our invocations, that Thou may deign through our humble service to puri+fy, bless+ and conse+crate these priestly garments with a great blessing, pouring forth Thy grace from above, that they may be suitable for divine worship and the sacred mysteries. And may Thy bishops, priests and levites, clothed in these sacred vestments, merit to be armed and defended from every influence and temptation of wicked spirits; grant them to serve and cleave to Thy mysteries rightly and worthily, and persevere in them in tranquility and devotion. Through Christ our Lord. R. Amen.

Let us pray. O God, triumphant in unconquered might, creator and sanctifier of all things, heed our prayers, and deign with Thy own mouth to bless +, sancti+fy and conse+crate these garments of levitical, priestly and pontifical honor, in which Thy ministers shall delight, and make all those who use them fit (to serve) Thy mysteries, and pleasing as they serve Thee in them devoutly and praiseworthily. (long conclusion) R. Amen. 

The bishop then sprinkles them with holy water.

In the 1961 revision, the words “purify” and “consecrate” are removed from the first prayer; the second prayer is suppressed.

The Pontifical of Clement VIII also contains a special blessing to be used when one particular kind of vestment is blessed, which also begins with “Adjutorium nostrum” and “Dominus vobiscum”.

Let us pray. Almighty God, Who givest all good virtues, and plentifully pourest forth all blessings, we humbly pray Thee, that by our hands Thou may pour forth the wealth of Thy blessing, and by the power of the Holy Spirit, deign to bless+, sancti+fy and conse+crate this (or “these”  - name of the type of vestment) prepared for divine worship; and to all those who use it (or “them” ), kindly grant the grace of sanctification that cometh of Thy sacred mystery, that in Thy sight they may appear holy, and immaculate and blameless, and receive the help of Thy mercy. (long conclusion)

The bishop then sprinkles them with holy water.

In the 1961 revision, the words “purify” and “consecrate” are removed from the prayer, which ends with the short conclusion. To the list of vestments which may be blessed are added “cope” and “humeral veil”, which are not mentioned in the 1595 Pontifical.

Compendium of the 1961 Revision of the Pontificale Romanum - Part 6: The Consecration of a Chalice and Paten (1595 & 1961)

After the blessings and dedication of sacred places such as churches and cemeteries, the Pontifical places the blessing of objects used for divine worship, beginning with the chalice and the paten. The consecration of each of the two consists of an exhortation addressed by the bishop to those present, a prayer addressed to God, and a second prayer said while he anoints the object with chrism. There follows a concluding prayer for the two together, after which they are sprinkled with holy water. Illustrations of the various editions of the Pontifical (both pre- and post-Clementine) show the bishop vested in cope, stole and mitre; the actual rubric of the Pontifical itself, however, mandates only the stole and mitre, and does not mention the cope, stating furthermore that “whenever he performs the proper offices of a bishop, he should be dressed in pontifical, not priestly vestments.” The mitre is removed when he says the prayers, but left on when he addresses those present and when he anoints or sprinkles the objects. At each cross in red in the text of these prayers, he makes the sign of the Cross over them with his hand. The bishop beings with the versicle “Adjutorium nostrum” and this exhortation.

Let us pray, dearest brethren, that the blessing of divine grace may consecrate and sanctify this paten, that there may be broken upon it the body of our Lord Jesus Christ, Who bore the suffering of the Cross for the salvation of us all.

He then says “The Lord be with you. Let us pray.” and the following prayer.

Almighty and everlasting God, who didst institute the sacrifices of the Law, and among them, did command that wheat flour sprinkled (i.e. with oil; see Exodus 29,2) be brought on dishes (“in patenis”) of gold and silver to Thy altar, deign Thou to bless + , sancti+fy and conse+crate this paten, for the administration of the Eucharist of Jesus Christ Thy Son, who for our salvation and that of all men chose to be sacrificed to Thee, God the Father, on the gibbet of the Cross; and with Thee liveth and reigneth etc. (long conclusion)

The bishop makes a cross over the paten with the Holy Chrism, which he then spreads over the whole of its surface with his thumb, saying:

Deign Thou, Lord God, to conse+crate and sancti+fy this paten through this anointing, and our bless+ing , in Christ Jesus our Lord, who with Thee etc. (long conclusion)

He now addresses those present again:

Let us pray, dearest brethren, that our God and Lord may sanctify this chalice that is to be consecrated for the use of his ministry by the inspiration of heavenly grace, and add the fullness of divine favor to human consecration. Through Christ our Lord. R. Amen.

The bishop then says “The Lord be with you. Let us pray.” and the following prayer.

Deign Thou, o Lord our God, to bless + this chalice, made for the use of Thy ministry by the holy devotion of Thy servants, and fill it with that sanctifi+cation with which Thou didst fill the sacred Chalice of Thy servant Melchisedech, and may that which cannot be made worthy of Thy altars by art or by the nature of metal, become sanctified by Thy bless+ing. Through Christ our Lord. R. Amen.

The bishop makes a cross within the chalice with the Holy Chrism from one edge of the cup to another; he then spreads the Chrism throughout the cup with his thumb, saying:

Deign Thou, Lord God, to conse+crate and sancti+fy this chalice through this anointing, and our bless+ing , in Christ Jesus our Lord, who with Thee etc. (long conclusion)

It should be noted that this formula here used for the paten and chalice is the same used at the anointing of the priest’s hands at ordination, “Deign Thou, Lord God, to consecrate and sanctify these hands through this anointing, and our bless+ing.” He then says “The Lord be with you. Let us pray.” and the following prayer.

Almighty and everlasting God, pour forth, we ask Thee, by our hands the richness of Thy blessing, that through our bless+ing this vessel and paten may be sanctified, and by the grace of the Holy Spirit become a new sepulcher for the Body and Blood of our Lord, Jesus Christ. Through the same our Lord etc. (long conclusion)

The bishop sprinkles them both with holy water; a priest then cleans them by wiping the oil off with bread, which is then burnt, or put in the sacrarium of the church.

The blessing of a paten and chalice; illustration from a 1595 edition of the Pontifical. (Permission to use this image has been very kindly granted by the Pitts Theological Library, Candler School of Theology at Emory University.)

In the 1961 revision, provision is made to bless several patens and chalices at once; the plural forms of “paten” and “chalice” are added to the prayers in parentheses after the singular forms. The rubric direct that the bishop wear a rochet, rather than a cope, as well as the stole and mitre.

At the first prayer, (“Almighty and everlasting God, who didst institute the sacrifices of the Law…), the signs of the Cross are removed from the words “bless” and “consecrate”. The rubric no longer directs the bishop to spread the Chrism over the paten. The conclusion of the prayer is shortened.

At the second prayer, (“Deign Thou, Lord God, to consecrate and sanctify this paten…”) the signs of the Cross are removed from the words “consecrate” and “sanctify”; it ends with the short conclusion.

At the third prayer (“Deign Thou, o Lord our God, to bless this chalice…”) the signs of the Cross are removed from the words “sanctification” and “blessing”.The rubric no longer directs the bishop to spread the Chrism throughout the cup.

At the fourth prayer (“Deign Thou, o Lord our God, to consecrate and sanctify this chalice…”) the signs of the Cross are removed from the words “consecrate” and “sanctify”. It ends with the short conclusion.

The fifth prayer also ends with the short conclusion. The text of the prayers is not otherwise changed. Holy water is not used.