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ROME, 19 APRIL 2005 (ZENIT)
ZENIT’s liturgical columnist, Father Edward
McNamara, continued to receive questions regarding the funeral Mass of
Pope John Paul II.
* * *
We have continued to be deluged by questions
regarding pontifical funerals and I will do my best to answer although
some questions would probably merit a doctoral thesis to address them
fully.
Several readers debated the origin of the use of
red for papal funerals and asked about the general significance of
liturgical colors.
A Greek Catholic correspondent wrote from
Australia: “I have noted with some interest the comments concerning red
as the liturgical color for papal mourning and papal funerals. I had a
professor in my seminary days who used to say that the capacity for the
human mind to invent liturgical symbol or to spiritualize otherwise
practical liturgical requirements was almost infinite! I suspect that
this is the case with some of the suggestions offered by certain of your
correspondents.
“It is not necessary to explain the use of red in
these circumstances by invoking the apostles, or apostolic martyrdom or
Peter martyred. The more historical and pragmatic reason is surely that
violet and black made a comparatively late appearance on the liturgical
scene, and that, by then, red had already been customarily used at
requiems. Conservative papal usage simply preserved this practice at
least within papal Rome.
“It is interesting that among many of the Slavs,
e.g. the Ukrainians, red (more a burgundy) is most often worn for
funerals and memorials. It is also interesting to note that in many
Slavic icons of the resurrection, Christ is often shown draped in a red
garment—red being the color for shrouds in many Slavic communities.
“In the Melkite Greek-Catholic Eparchy of
Australia and New Zealand to which I belong, red/burgundy is the
preferred color for funerals.”
Our correspondent hits on some important points.
He is quite correct that symbolic interpretations for liturgical
practices often have little to do with their historical origins, and the
field of liturgical colors is no exception.
His suggestion that the origin of the use of red
for papal obsequies stems from Eastern funeral practice is highly
probable and is sustained by several liturgical historians.
It is not correct, however, to say that black
made a comparatively late entrance into the liturgy for it is more or
less contemporary with the introduction of other colors. Dark or black
vestments are attested as being used by the pope as early as the eighth
century (for the feast of the Purification).
Even before this period there is evidence of
vestments of various colors although white was prevalent.
It appears that at this stage the sumptuousness
and splendor of the liturgical attire mattered more than the color or
colors of which it was composed.
The tendency to attribute allegorical meanings to
different colors is a product of the Middle Ages yet, given the
different sensibilities of distinct regions, the attribution of their
significance and liturgical use varied widely.
Thus, we find that in 12th-century
Jerusalem, the Crusaders used black for advent, blue and gold for
Epiphany and Ascension, red for Christmas (along with white and gold),
St. Stephen, Sts. Peter and Paul, and Pentecost. By contrast, at
Marseilles a few years later, red is used for St. Michael and for All
Saints as well as Palm Sunday, Good Friday, while green was used for
feasts of the Cross.
Red was also widely used in Europe for the feast
of Corpus Christi during several centuries, a practice conserved in the
Ambrosian rite of Milan.
As an aside, we note that while the use of red is
varied, it is frequently associated with the themes of martyrdom,
sacrifice and fire, probably because the color is naturally associated
with blood and fire.
The standard five colors for use in Rome — white,
red, green, black and violet (this last color usually considered as
equivalent to black by the authors of the time)
—
were first regulated by Pope Innocent III (died 1216).
These were recognized as being the only
legitimate colors for liturgical use in St. Pius V’s Missal after the
Council of Trent, although later, the use of rose was admitted for the
third Sunday of Advent (Gaudete) and fourth Sunday of Lent (Laetare).
A Canadian reader, who described himself as a
former seminarian at St. Peter’s Cathedral in London, Ontario, inquired
why the celebrant did not bow toward the casket while incensing the
altar.
He recalled his days at his cathedral: “Most
often during funerals ... the priest, the bishop or the cardinal would
always bow to the casket as we passed and then continued incensing. ...
I’m now assuming this is an optional thing, or does it not particularly
matter either way?”
There is certainly no indication of this practice
in the liturgical books.
Sometimes local customs such as these bows and
inclinations develop naturally over time due to the particular
disposition of the sanctuary or legitimate local customs. Not all in
liturgy is meticulously described. And total uniformity down to minor
details is probably impossible and, in all probability, not even
desirable.
A Nigerian reader asked: “Kindly enlighten me
more on the difference between ‘Requiem Mass’ and ‘Funeral Mass.’”
I made this distinction (see April 12) in order
to answer the question regarding the incensing of an empty coffin even
though in some cases there is no real difference.
By “Funeral Mass” I referred to the Mass in which
the remains of the deceased are present and at which the rites of
aspersion, incensing and final commendation may be celebrated.
Every funeral Mass is by definition also a
requiem, a term which derives from the entrance antiphon “Requiem
aeternam dona eis Domine”—Eternal rest grant to them, oh Lord.
Unlike a funeral, which is usually only
celebrated once, a requiem Mass may be celebrated several times—for
example, according to local custom, on the ninth or 30th day
after death, or on the first anniversary and other such recurrences.
On such occasions the Mass for the dead may be
celebrated and the deceased’s name is mentioned in the prayers.
This is a different situation from the custom of
offering up the Mass intention for a deceased person. In this case the
liturgy of the day is celebrated and the deceased’s name is mentioned
before Mass, during the prayers of the faithful, or at some other
opportune moment.
A more delicate matter was posited by a priest
who wrote:
“I noticed during the Requiem Mass for John Paul
II that a number of the priests who assisted with the distribution of
holy Communion had not arrived at their positions during the
consecration of the bread or wine. They were carrying ciboria with
breads for the consecration. Even though they were not present or within
a respectable distance of the altar at the consecration, they proceeded
to distribute the bread during Communion.
“Would the breads that they had carried in the
ciboria been consecrated, even though they were some distance from the
altar? Though I am certain it was the intention for the breads to be
consecrated, how ‘close’ to the altar must the breads be to effect the
sacramental change?”
I was among those present to distribute Communion
that day and indeed was worried at what seemed to be the excruciatingly
slow progress of the procession, although I understood that the
logistics of the occasion were especially difficult.
Each priest received his ciborium before the
Eucharistic Prayer began and was never more than a few feet away from
his eventual fixed position even though this was not visible on
television.
I presumed that the intention of the celebrant
was to consecrate all of the hosts duly prepared for distribution. It
would have been unwise for an assisting priest to make a decision as to
whether the hosts were consecrated or not, second-guessing the papal
masters of ceremonies.
Regarding the question as to how close to the
altar one must be; I would first observe that these large outdoor Masses
are exceptions and should not be used as a guide for normal practice.
The norm remains that all hosts consecrated for a Mass should be upon a
corporal on the altar.
As far as I know, there is no fixed measure for
these exceptional occasions. But the practice suggests that a clear
relationship to the altar must be maintained and that there should be no
other people between the ministers with the ciboria and the celebrants
around the altar.
On those occasions, such as World Youth Day and
some canonizations, where it was physically impossible to reach all of
the participants with the hosts consecrated during Mass, pre-consecrated
hosts were used and placed in special chapels at strategic points until
the moment of Communion.
ZE05041925
* * *
Follow-up: The Funeral and the Veil
[4-26-2005]
In the wake of recent questions about the papal funeral (see April 12
and 19), a reader from Burbank, California, asked: "I was wondering why
Pope John Paul II had the cloth/veil placed over his face prior to the
closing of the coffin and the significance of this action."
The short answer is "I don't know." This was the first time this rite
was performed on a deceased Pope, and he had approved the new rite of
burial for popes, so I can only surmise that the Holy Father wanted it
that way.
Perhaps it is a Slav custom made as a sign of respect. It certainly
evokes a strong sense of finality and of parting from this world. But
there were no official explanations given as to the reasons behind the
gesture. ZE05042621 * * *
Follow-up: The Pope's Veil
I knew that I could rely on our well-informed readers to relieve me of
my ignorance regarding the purpose of the veil placed on the face of
Pope John Paul II before his coffin was sealed (see April
26).
Many readers, above all those hailing from the venerable traditions of
the Eastern Churches, have written to explain that this veil is a common
custom for priestly funerals, often accompanied by an anointing with
blessed oils.
One reader explains: "In the Byzantine funeral-liturgy for a priest, the
large veil (the one used to cover chalice and paten) is placed on the
face of the deceased. It is on the one hand a symbol of the strength and
protection of God, on the other hand a symbol of the tomb of Christ."
Other readers attest similar practices in other rites such as the
Melkite and Ruthenian.
Some hypothesize that this custom may have originated in Jewish burial
customs.
One reader wrote: "In the Jewish burial custom, the Jews would anoint
the faces of their dead priests with oil and then wrap them in a white
cloth. This same action was apparently performed on Jesus.
"In the early Eastern churches at every Divine Liturgy, the priest would
fan his chalice veil over the gifts during the Creed (a practice that
endures to this day). During this fanning of the gifts, the priest is
not to look over the top of the veil to the other side, a symbolic sign
that, here on earth, he has the faith to believe what, after he dies, he
will come to see.
"After the death of the priest, the veil would be placed over the face
of the priest, with the front side of the veil, which faced away from
him during the Creed, touching his face. This veiling of the priest's
face was symbolic of the fact that, now that the priest was dead, he now
saw what before he only believed."
Another reader referred to the TV commentary on the funeral in which a
bishop commented that "the veil was requested by the Holy Father and
points to the Scripture by St. Paul: 'We do not see clearly, as through
a veil, but then (at the end of time) clearly.' At the resurrection, the
commentators added, when the Pope's body is resurrected, he will remove
the veil to see God face to face as a soul reunited with his body. I
thought it was a beautiful comment."
It is certainly an appropriate comment, although perhaps not the
liturgical reason for the inclusion of this rite as I am inclined to
accept the Eastern origin suggested by our correspondents.
Mind you, I am convinced that the veil will be removed well before the
resurrection, when, following John Paul II's likely beatification, his
relics will leave the crypt to join other saintly pontiffs in St.
Peter's Basilica itself.
A Hong Kong reader asked some questions regarding liturgical norms.
"According to the Ordo, ritual Masses are not permitted on the Sundays
of the Advent, Lent and Easter seasons," the reader noted. "Then, why
was a papal inauguration Mass held on fifth Sunday of the Easter? ... We
give a lot of theological and liturgical reasons to explain the
importance of the liturgical season; however, we break it when we like.
... Also will the "new" (or ancient) style of pallium used for other
metropolitans?"
As regards the pallium we will have to wait until the next feast of Sts.
Peter and Paul to find out, unless in his next public Mass the Holy
Father Benedict XVI reverts to the former style.
With respect to the change-of-Mass formula, our correspondent is correct
that, strictly speaking, a ritual Mass is not normally allowed on a
Sunday in the Easter season.
However, the Pope is the supreme legislator and is able to dispense from
a liturgical law for a justifiable reason.
Such dispensations have already been granted for other just causes such
as the celebration of the Immaculate Conception in Spain and Italy and
that of Our Lady of Guadalupe in Mexico. These feasts are celebrated
even if they coincide with a Sunday of Advent, as the dates are
intimately tied up to the religious practice of the people in these
countries and are also celebrated as civil holidays.
Our correspondent might want to place his objection in perspective. A
Mass of papal inauguration probably occurs about six or seven times a
century; a funeral could happen every week. The danger of a papal
inauguration undermining the theology of the liturgical year is scant
and I believe the occasion more that justifies an exception to a
liturgical norm.
Finally, a Michigan reader asked about the significance of the triple
coffin, the coins and the biography placed alongside the body, and the
nine days of mourning.
The nine days is a fairly traditional period of mourning in many
countries although not universal as some traditions have 30 days or
another period.
The use of some means of identification of the deceased were customary
practices that arose in earlier times, above all, for the burial of
nobility and monarchs. Such identification has resulted necessary at
times. Tombs can be moved, over time, and nothing is permanent. It is
enough to think that the first St. Peter's basilica, finished about the
year 330, was almost completely demolished to make way for the present
structure over a thousand years later.
The triple coffin probably originated from practical concerns to protect
the body, especially as most popes were interred in an above-ground
sarcophagus. ZE05050323 * * *
Follow-up: The Pope's Veil [05-03-2005]
I knew that I could rely on our well-informed readers to relieve me of
my ignorance regarding the purpose of the veil placed on the face of
Pope John Paul II before his coffin was sealed (see April 26).
Many readers, above all those hailing from the venerable traditions of
the Eastern Churches, have written to explain that this veil is a common
custom for priestly funerals, often accompanied by an anointing with
blessed oils.
One reader explains: "In the Byzantine funeral-liturgy for a priest, the
large veil (the one used to cover chalice and paten) is placed on the
face of the deceased. It is on the one hand a symbol of the strength and
protection of God, on the other hand a symbol of the tomb of Christ."
Other readers attest similar practices in other rites such as the
Melkite and Ruthenian.
Some hypothesize that this custom may have originated in Jewish burial
customs.
One reader wrote: "In the Jewish burial custom, the Jews would anoint
the faces of their dead priests with oil and then wrap them in a white
cloth. This same action was apparently performed on Jesus.
"In the early Eastern churches at every Divine Liturgy, the priest would
fan his chalice veil over the gifts during the Creed (a practice that
endures to this day). During this fanning of the gifts, the priest is
not to look over the top of the veil to the other side, a symbolic sign
that, here on earth, he has the faith to believe what, after he dies, he
will come to see.
"After the death of the priest, the veil would be placed over the face
of the priest, with the front side of the veil, which faced away from
him during the Creed, touching his face. This veiling of the priest's
face was symbolic of the fact that, now that the priest was dead, he now
saw what before he only believed."
Another reader referred to the TV commentary on the funeral in which a
bishop commented that "the veil was requested by the Holy Father and
points to the Scripture by St. Paul: 'We do not see clearly, as through
a veil, but then (at the end of time) clearly.' At the resurrection, the
commentators added, when the Pope's body is resurrected, he will remove
the veil to see God face to face as a soul reunited with his body. I
thought it was a beautiful comment."
It is certainly an appropriate comment, although perhaps not the
liturgical reason for the inclusion of this rite as I am inclined to
accept the Eastern origin suggested by our correspondents.
Mind you, I am convinced that the veil will be removed well before the
resurrection, when, following John Paul II's likely beatification, his
relics will leave the crypt to join other saintly pontiffs in St.
Peter's Basilica itself.
A Hong Kong reader asked some questions regarding liturgical norms.
"According to the Ordo, ritual Masses are not permitted on the Sundays
of the Advent, Lent and Easter seasons," the reader noted. "Then, why
was a papal inauguration Mass held on fifth Sunday of the Easter? ... We
give a lot of theological and liturgical reasons to explain the
importance of the liturgical season; however, we break it when we like.
... Also will the 'new' (or ancient) style of pallium [be] used for
other metropolitans?"
As regards the pallium we will have to wait until the next feast of Sts.
Peter and Paul to find out, unless in his next public Mass the Holy
Father Benedict XVI reverts to the former style.
With respect to the change-of-Mass formula, our correspondent is correct
that, strictly speaking, a ritual Mass is not normally allowed on a
Sunday in the Easter season.
However, the Pope is the supreme legislator and is able to dispense from
a liturgical law for a justifiable reason.
Such dispensations have already been granted for other just causes such
as the celebration of the Immaculate Conception in Spain and Italy and
that of Our Lady of Guadalupe in Mexico. These feasts are celebrated
even if they coincide with a Sunday of Advent, as the dates are
intimately tied up to the religious practice of the people in these
countries and are also celebrated as civil holidays.
Our correspondent might want to place his objection in perspective. A
Mass of papal inauguration probably occurs about six or seven times a
century; a funeral could happen every week. The danger of a papal
inauguration undermining the theology of the liturgical year is scant
and I believe the occasion more that justifies an exception to a
liturgical norm.
Finally, a Michigan reader asked about the significance of the triple
coffin, the coins and the biography placed alongside the body, and the
nine days of mourning.
The nine days is a fairly traditional period of mourning in many
countries although not universal as some traditions have 30 days or
another period.
The use of some means of identification of the deceased were customary
practices that arose in earlier times, above all, for the burial of
nobility and monarchs. Such identification has resulted necessary at
times. Tombs can be moved, over time, and nothing is permanent. It is
enough to think that the first St. Peter's basilica, finished about the
year 330, was almost completely demolished to make way for the present
structure over a thousand years later.
The triple coffin probably originated from practical concerns to protect
the body, especially as most popes were interred in an above-ground
sarcophagus. ZE05050323
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