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Signat se signo Crucis, dicens: NDULGENTIAM, absolutionem, et remissionem peccatorum nostrorum, tribuat nobis omnipotens et misericors Dominus. B. Amen.
Pontifex) respondent Comyfiteor, dicunt tibi pater, et, te pater, aliquantulum
conversi ad celebrantem.”
IRitus Celebr. Miss. Tit. iii. 9.
1EBOR. Factaque ante gradus altaris confessione ascemdat ad altare dicens: EUS tu conver
sus vivificabis nos. Et plebs tua lætabitur in te. Ostende
nobis Domine. etc. Sacerdotes tui. Domine Deus virtutum. Domine exaudi orationem meam. Et clamor meus ad te veniat. Dominus vobiscum.
“ “ Et sciendum est quod quicunque sacerdos officium exequatur: semper episcopus si præsens fuerit ad gradum chori dicat : Confiteor, Misereatur, et
Absolutionem.” Rubr. Miss. Sar.
“ This ceremony is peculiar in this place to the Sarum and Bangor Churches: nor is it easy to say from whence it was introduced. Certainly,
V. EUS tu conversus vivificabis nos. R. Et plebs tua lætabitur in te. V. Ostende nobis Domine misericordiam
tuam. B. Et salutare tuum da nobis.
Sacerdotes tui induantur jus- V. Domine exaudi orationem
titia. Et sancti tui exultent. meam. B. Et clamor meus ad
Ab occultis meis munda me te veniat. V. Dominus vobis
Domine. Et ab alienis parce cum. B. Et cum spiritu tuo.
servo tuo. Sancta Dei geni
trix virgo semper Maria. In
tercede pro nobis. Domine
Deus virtutum converte nos.
Et ostende faciem. Domine
exaudi orationem meam. Et
clamor meus ad te veniat. Do
minus vobiscum. Et cum spi
there was not an exact agreement as to the giving of the Kiss in the ancient Missals: having sprung from Apostolic usage, it varied totally at last from its original design, and was appointed to be given sometimes at one time, sometimes at another. The Apostolical Constitutions, lib. ii. cap. 61, and S. Justin, Apolog.2, attach it to the Oblation, which immediately succeeded : so also the 19th Canon of the Council of Laodicea. A. d. 366.
N nomine Patris et N nomine Filii et Spiritus Patris et sancti. Amen. Filii.
'° (a nobis. Sar.) There seems to be some doubt, say the ritualists, whether this prayer includes the people, as well as the Priest, or whether the assistant Deacon only is intended, who alone with the Priest goes to the Altar. The next prayer, in the Roman Use, concludes in the singular number, ** ut indulgere digneris omnia peccata mea.”
Le Brun says: “ Si sedulo res perpendatur eum pro se tantum orare perspicitur: et multitudinis quidem numero tantum utitur, quod una cum ipso Diaconus quoque ad Altare ascendere debet.” Tom. i. p. 68.
" It was a common practice, as every reader of Ecclesiastical History must know, for the primitive Christians to meet for the Offering and Service of the Communion, not only in any secret place, but especially in those places where martyrs had suffered, or where their remains were buried. Hence, after the persecutions ceased, and leave was given that Churches might openly be frequented, not unnaturally the first Churches were built, in places which they had already been thus accustomed to assemble in or near. And thus, probably arose that superstitious and general custom, that no Church should be consecrated without relics of the Martyrs. Cardinal Bona labours to prove that it is as early as before the Council of Nice, and
there can be no doubt that it is very ancient, and soon passed into a law. For not to insist upon passages from S. Ambrose, (Epist. 54:) from S. Jerome, and S. Augustin, (which are appealed to by most writers upon the subject, and which unquestionably prove how widely the practice was spreading in their respective times,) it was ordered by the 7th Canon of the Second Council of Nice, that no Bishop should consecrate any Church or Altar, on pain of deposition, unless Relics were placed under it : ** ut qui Ecclesiasticas traditiones transgressus est.” The Roman Pontifical orders : ** Sero ante diem dedicationis, Pontifex parat reliquias, ponens eas in decenti et mundo vasculo, cum tribus granis thuris; sigillans ipsum vasculum diligenter, &c.” In the year 816, the second Canon of the Council of Chalcuith, is ** De modo consecrandi ecclesias :'' and orders: “ Postea eucharistia, quæ ab episcopo per idem ministerium consecratur, cum aliis reliquiis condatur in capsula, ac servetur in eadem basilica. Et si alias reliquias intimare non potest, tamen hoc maxime proficere potest, quia corpus et sanguis est Domini nostri Jesu Christi.” Wilkins. Concilia. tom. i. p. 169. There is a refer- . ence in ome of the Canons of a Council at Oxford, A. D. 1222, to a custom C