This, however, is not a veiling of the chalice, and by strict ritual propriety the chalice should only remain unveiled during the Missa Fidelium, that is from the Offertory until after the Communion. Gavantus states this rule in the following words: "The veil is removed from the chalice (at the Offertory) that it may be seen by the people, because during this part of the Mass the Passion of Christ is clearly represented, and therefore when this representation is ended, which comes to pass, as we have said, when the Communion is done, the chalice is again veiled that it may not be seen, but may be entirely hidden."

Consistently with this principle, the chalice was covered immediately after the Communion in all the Latin Uses. And on Christmas Day, when the Latin Priest says three Masses, and the ablutions are not received until the last, at the first two Masses, he places the paten upon the chalice, covers both with the pall, and then spreads the silk veil over all, although no ablution of the chalice has been made. So also, on Maundy Thursday when the host is reserved on the altar until the end of the service, the chalice in which it is placed is covered with a pall, upon which is placed the paten inverted, and then a white silk veil is spread over all. And with regard to other times, the Roman missal gives what was probably the old rule: "If any particles remain in a chalice or other vessel upon the altar until the end of the Mass, those directions are to be observed which are prescribed with regard to the conclusion of the Mass on Maundy Thursday."

If then we would veil the chalice in accordance with

Thesaurus, t. i. p. ii. tit. xvi., 11. See also Merati, Nov. Obs., p. ii. tit. ii. xiv.

3 Ritus, x. 7.

ancient custom, and for the symbolical reason given above, we have in the examples cited a clear ceremonial precedent to guide us as to the proper way in which it is to be done. The paten ought first to be placed upon the chalice, and both covered with the linen pall (as is also required by our own rubric), and then over the pall the silk veil ought to be spread and arranged so as to cover the foot of the chalice.

It may be objected, however, that as the veil which is used on Maundy Thursday to cover the chalice with the reserved Sacrament is a white one, that therefore the one we use for the same purpose, ought not to be the usual chalice veil, but should always be a white one. But to this it may be answered that the veil for the reserved Sacrament on Maundy Thursday is white. because white is the colour of the day. And white was originally used on this day, not because of the Sacrament, but because of the blessing of the holy oils which took place during the Mass. "White," says Innocent III., "is used on Maundy Thursday because of the making of the chrism, which is consecrated for the cleansing of the soul." So that very many rites expressly direct that white shall not be used on Maundy Thursday, but red, if the oils are not to be blessed. And at Palencia, in Spain, where black was used on this day, a black veil was also used to cover the vessel with the reserved Sacrament."

De Sacro Altaris Mysterio, lib. i. cap. Ixiv.

As, for example, the Lyons Missal prescribes red for Maundy Thursday "ubi non conficitur chrisma;" and this continued to be the use in the diocese of Lyons down till the suppression of the French rites by Pius IX. Red was also the colour of the Mass on this day, according to the Missale Parisiense.

Dr. J. Wickham Legg, Comparison of the Liturgical Colours, Transactions of the St. Paul's Ecclesiological Society, vol. i., part iii., p.

XIV. OF THE POSTURES OF THE PEOPLE at Gloria IN EXCELSIS.

The English Prayer Book has no direction as to the posture of the people while Gloria in excelsis is being said, but the traditional custom was undoubtedly standing. And this custom has been recognized and expressly ordered by the rubric of our American Prayer Book: "Then shall be said or sung, all standing, Gloria in excelsis." But within late years, there has been introduced into a number of parishes the contrary custom of the people remaining on their knees during this hymn. This innovation not only disregards the Church's explicit direction, but is also a violation of Catholic custom.

The very character of the Gloria in excelsis is sufficient of itself to indicate the inappropriateness of kneeling while it is being said. It is a hymn of lofty praise and thanks, beginning with the words, "Glory be to God on high," and closing with the ascription, "thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father," and so at once suggests standing as the proper posture while it is being said or sung. Accordingly, all the old rites directed this posture. By the Sarum missal "all clerks were bound to stand turned to the altar when in the Mass Gloria in excelsis was precented, and while the choir sang it."1 ." The same rule is found in the Ordinals of Exeter2 and Wells. And the Lay Folks Mass Book also directs standing whether they "synges or

1 Missale ad usum Sarum, Burntisland, p. 586.

2 Reynolds, Ordinale Exon., 9 b.

Reynolds, Ordinale Wellen, 4.

sayes" the Gloria in excelsis. So likewise under the modern Roman rite, "all in choir stand at Gloria in excelsis," and 'the same posture is to be observed by laymen who are present.'s

It may be objected, however, that this hymn in the Latin rites is at the beginning of the Mass, while in our present office it is said in the presence of the Sacrament, and that, therefore, kneeling is the more becoming posture. But the notion that standing is out of place when the Sacrament is exposed on the altar is a wholly mistaken one, and is without support by the ceremonial customs of the West. The Communio occupies in the Roman Mass precisely the same relative place as Gloria in excelsis in our rite, and yet Gavantus says, that if while this anthem is being sung the Sacrament is still present, the choir is "to stand in order to shew reverence to the most holy Sacrament." And De Herdt tells us, that when Mass is said in the presence of the exposed Sacrament, "it is becoming that all present should stand out of reverence for so great a Sacrament," which, of course, involves standing at the Gloria.

It will be seen then that this rubric of our American Prayer Book is perfectly in accord with both old English and modern Roman usage. And, therefore, the faithful in obediently conforming to its direction, may feel quite sure that they are assuming that posture which at that time is most reverent, and most becoming the honour then due to the Sacramental pres

ence.

Simmons, pp. 14, 16, 191.

Bauldry, Manuale iii, xvi. 7, 27.
Thesaurus, t. i. p. i. tit. xvii, 7 c.

"Sacra Liturgie Praxis, t. i., 146, p. 196.

XV. OF THE POST-COMMUNION.

A variable prayer at the conclusion of the Mass, called the Postcommunio, the Complenda, or the Oratio ad complendum, is a feature of all the Latin liturgies. In the Uses of the Roman liturgy it comes before the Ite missa est or the Benediction, and is like the Collect in its structure. In the Prayer Book of 1549 only one unvarying Post-Communion was provided, the prayer, "Almighty and everliving God, we most heartily thank," etc. The poverty of this arrangement could not but be felt, and in the Ordinal of 1550, a proper PostCommunion was provided for each of the offices of Ordination. In 1552, the prayer above mentioned was moved from its position as a Post-Communion, and with the Lord's Prayer was placed after the administration of the Communion (where it still stands), and made to correspond to the prayer Gratias tibi which, by the Sarum and other rites, was said after the Communion. This prayer in the old rites was said in the midst of the altar; in which place the corresponding prayer in our rite ought also to be said.

The Prayer Book has clearly no intention of doing away with the Post-Communions altogether, for the ones proper to the offices of ordination are still retained in their old place "immediately before the Benediction." And our American Prayer Book has in addition a proper one in the Office for the Consecrating a Church, and has also provided for the use of the Occasional Prayers and Thanksgivings as Post-Communions, by permitting them to be said "before the Benediction."

In the old English Uses, the Post-Communion was