We left off with Part V and a discussion of a "typical" stational Mass for the pope around the end of the 7th century. We shall now shift our focus to France and the adaptations of the Mass that were found there.
Among the more noticeable elements in France were the increase in "dramatic" elements of the Mass. This includes increasing the use of the thurible (censer). In Rome this was used only as part of the gospel procession and the entrance of the pope, but in France it began to be used much as we see it today. This included the incensation of the altar at the end of the entrance processions, at the presentation of the gifts and the great increase in usage at the gospel.
In Rome, the incense was used only for the Gospel Book but in France we see that not only is the book incensed, but the people as well. In fact, the increase in the amount of incensation also required more thuribles! The simple Gospel procession became a symbol of Christ's triumphant entry into Jerusalem and the choir sang the Gloria tibi domine ("Glory to you, Lord") which was not found in the Roman Mass. At the same time, the top step of the ambo became reserved for the Gospel while the Epistle and gradual were read from lower steps. In fact, that is how the gradual came to get its name, from "gradus" meaning steps!
The second change which is notable was the dramatic increase in prayers. Prayers became longer and there were more of them. The Sacramentary of Amiens, produced at the end of the ninth century, shows a vast multitude of new prayers, many placed where we find the Tridentine "Prayers at the Foot of the Altar."
By the eleventh century the increase in these new prayers is vast and is clearly found in virtually all the French sacramentaries. Of interest to us is the shift from the Roman Mass to the French Mass as a time of apology. The Mass becomes filled with personal statements of unworthiness and avowals of guilt. These are usually followed by prayers begging God's forgiveness. Of interest to us, then, is this passage from Jungmann which I shall cite verbatim:
"The zenith in the development of the apologiae is evinced in the Mass ordo which had its origin about 1030 and which Flacius Illyricus, the historian amongst the Reformers, published in 1557 from an old manuscript as an example of a Mass in use (he thought) about 700-before the Romish Mass! --in which there was no acknowledgment of the Real Presence; hence it is generally styled Missa Illyrica for short. This Mass order, which assembles practically all the prayer formulas to be gotten anywhere at that time, contains apologia after vesting, before entering the house of God, a lengthy series after the kissing of the altar, one during the Gloria, again a long list during the chants between the readings, and another group during the offertory singing, during the preparation of the gift-offerings, after the Orate fratres, during the Sanctus, and during the Communion of the people. A phenomenon akin to this is the tenth-century sacramentary from St. Thierry near Reims, which has seven formularies for a Missa generalis, each of which consists of collects; Super oblata, preface, hanc igitur and Ad complendum--all having the form and mood of apologia, put in the plural."
As Jungmann notes, the Mass has now shifted from being a "communion of the redeemed bound together with a glorious Christ in one Mystical Body" and has now taken on a role of reminding us of the divine nature of God, and of our lowliness as mere human beings. In part this was due to the struggle against Arianism. This also had a side effect of elevating the status of the clergy and accentuating the differences between them and the laity. So, in addition to the social aspect in which the clergy were already the social and civic leaders, they were now elevated above the laity as a consequence of their ability to approach God in the sacraments, and to dispense them at will.
There was a second shift in thought about the Mass that began to be evidenced here. The Mass was shifting from being "eucharistia," a prayer of thanksgiving, to being a "bona gratia" (free gift) which God grants to us and, during the consecration, actually descends to be among us. This was primarily due to the teaching of St. Isadore of Seville. As a consequence of this teaching, theologians began a long struggle to determine exactly when, during the consecration, this descent took place! The eventual outcome of this development is the idea that God "descends" during the words of institution (although the Eastern Church, if pressed to define a moment, will usually choose the epiclesis or calling down of the Holy Spirit).
Because this all happens at the "command" of the priest, he is still further elevated in prestige. One consequence of this is that the altar, free-standing until now, is moved to the back wall increasing the physical separation of the clergy and the people. This opens the way for the later development of the rood screen that would actually separate the sanctuary from the nave of the church such that people could only hear Mass but could not see what was happening.
We'll return to this theme in the next post on the History of the Mass.