Glossary of Liturgical Terms

The liturgical season of preparation for Christmas, beginning four Sundays before December 25. Gueranger devotes his entire first volume to this season, explaining: 'The name of Advent is given to the period of preparation which the Church sets apart for the faithful, in order that they may worthily celebrate the feast of the anniversary of our Lord's birth.' It has a penitential character, marked by purple vestments and the omission of the Gloria.

A threefold invocation of Christ as the Lamb of God, sung before Communion. 'Lamb of God, who takest away the sins of the world, have mercy on us' (twice), and 'grant us peace' (third time). In Masses for the Dead, the third invocation is 'grant them rest.'

A long white garment worn under the other vestments by all ministers at the altar, symbolizing purity. At the coronation of the emperor, 'two cardinals clad the emperor elect in amice and alb' before his investiture with the dalmatic and cope.

A joyful acclamation sung after the Gradual. Gueranger describes it as 'like a thrill of joy, which seizes the soul of the Church, and makes her exult, as she reflects that she already possesses the Spouse, of whom she is in expectation.' During penitential seasons (Septuagesima through Holy Saturday), the Alleluia is suspended and replaced by the Tract.

A rectangular white linen cloth placed first on the shoulders and around the neck before putting on the alb, symbolizing the 'helmet of salvation.' At the emperor's coronation, 'two cardinals clad the emperor elect in amice and alb.'

A verse or sentence, usually from Scripture, sung before and after psalms and canticles in the Office, and at certain points in the Mass. The antiphons change according to the feast or season and set the interpretive key for the psalm. The Great 'O' Antiphons of Advent (O Sapientia, O Adonai, O Radix Jesse, etc.) are among the most celebrated in the liturgy.

'Thou shalt sprinkle me.' The opening words of the antiphon sung during the sprinkling of holy water before the principal Sunday Mass: 'Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor' (Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed: thou shalt wash me, and I shall become whiter than snow).

The liturgical sprinkling of the faithful with holy water, performed before the principal Mass on Sundays. The ceremony is called the Asperges from its opening words: 'Asperges me, Domine, hyssopo, et mundabor' (Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed). During Paschal Time, the antiphon Vidi Aquam replaces the Asperges.

'Let us bless the Lord.' Used at the end of Mass in place of 'Ite, Missa est' during penitential seasons and ferial days when the Gloria is not said. Also used to conclude the Hours of the Office. The response is 'Deo gratias.'

The most solemn and central part of the Mass, containing the words of Consecration. Gueranger writes: 'After these words commences the Canon, that mysterious prayer in the midst of which heaven bows down to earth, and God descends unto us. The voice of the priest is no longer heard; yea, even at the altar, all is silence. It was thus, says the Book of Wisdom, in the quiet of silence, and while the night was in the midst of her course, that the almighty Word came down from His royal throne.'

The seven (or eight, counting Matins separately from Lauds) appointed times of prayer making up the Divine Office. Gueranger writes that 'for upwards of a thousand years, the Church, who prays in her temples seven times in the day and once again during the night, did not pray alone. The people kept her company, and fed themselves with delight on the manna which is hidden under the words and mysteries of the divine liturgy.'

The sacred cup used to hold the wine that becomes the Precious Blood of Christ during the Consecration. In the Canon of the Mass, the priest pronounces over the chalice the words that 'produce the great mystical immolation by the separation of the Victim's Body and Blood.' In mystical writing, Gueranger describes it as a vessel 'out of which the saints drink' and which inebriateth with divine love.

The outermost vestment worn by the priest when celebrating Mass, described by Gueranger as 'the badge of the priesthood.' During the Veneration of the Cross on Good Friday, 'The celebrant takes off the chasuble; which is the badge of the priesthood; it is in order that the reparation, which he is to be the first to offer to our outraged Jesus, may be made with all possible humility.'

A sacred vessel used to contain the consecrated Hosts for distribution to the faithful at Communion and for reservation in the tabernacle. It is a covered cup, similar in form to the chalice but larger, used when many communicants are to receive the Blessed Sacrament.

The prayer in which the Church formally expresses to the divine Majesty the special intentions she has in the Mass being celebrated. Gueranger writes: 'Then follows the Collect or Prayer, in which the Church formally expresses to the divine Majesty the special intentions she has in the Mass which is being celebrated.' The faithful join in this prayer by reciting it with the priest and answering 'Amen.'

A liturgical remembrance of a feast or saint that cannot be fully celebrated because of a higher-ranking feast on the same day. Made by adding the Collect, Secret, and Postcommunion of the commemorated feast to the Mass of the day. 'A commemoration is here made of Advent, by the Secret of the preceding Sunday.'

The placing of a small fragment of the consecrated Host into the Chalice after the Fraction, symbolizing the reunion of Christ's Body and Blood and proclaiming His Resurrection. The priest 'puts one [part] into the chalice, thus reuniting the Body and Blood of the immortal victim.' In the early Church, the commixture also involved the fermentum, a fragment sent from the bishop's Mass to other celebrations as a sign of unity.

A set of standard Mass and Office texts used for categories of saints (e.g., Common of Martyrs, Common of Virgins, Common of Confessors) when a saint does not have unique proper texts. The Common provides a template appropriate to the saint's rank and type.

Both the reception of the Eucharist and the antiphon sung during this rite. Gueranger explains: 'The priest, having read the antiphon called the Communion, which is the first part of his thanksgiving for the favour just received from God, whereby He has renewed His divine presence among us, turns to the people with the usual salutation.'

The final Hour of the day, concluding the liturgical cycle. Gueranger explains: 'This Office, which concludes the day, commences by a warning of the dangers of the night: then immediately follows the public confession of our sins, as a powerful means of propitiating the divine justice, and obtaining God's help, now that we are going to spend so many hours in the unconscious, and therefore dangerous, state of sleep, which is also such an image of death.'

The public confession of sins made at the beginning of Mass and at Compline. It begins 'I confess to Almighty God, to blessed Mary ever Virgin...' and includes the striking of the breast with the words 'mea culpa, mea culpa, mea maxima culpa' (through my fault, through my fault, through my most grievous fault).

A long, cape-like vestment used in processions, Vespers, Benediction, and other non-Mass liturgical functions. In the medieval ordination of an emperor, the pontiff 'conceded to him, for the ceremony of his coronation, the use of the tunic, dalmatic, and cope.' The celebrant of Matins on Ember Wednesday vested 'in a white cope, with cross, lights, and incense.'

A square white linen cloth placed on the altar upon which the Host and Chalice rest during Mass. Gueranger mentions the miraculous event at Bolsena where 'a corporal having been stained with blood by a miraculous Host,' an event that helped prompt Pope Urban IV to institute the feast of Corpus Christi.

The Nicene Creed, recited after the Gospel on Sundays and greater feasts as a solemn profession of faith. Gueranger writes: 'Faith is that gift of God, without which we cannot please Him. It is by it that we are now looking for the coming of our Redeemer, whom as yet we do not see; and it is faith which will merit for us the grace of His ineffable visit.'

The outer vestment proper to the deacon at solemn Mass and other liturgical functions. During penitential seasons, the dalmatic is set aside as a sign of mourning. Gueranger notes of Advent: 'the deacon does not wear the dalmatic, nor the sub-deacon the tunic.' On Gaudete Sunday, however, 'the deacon resumes the dalmatic, and the subdeacon the tunic,' as a mark of restrained joy.

'Thanks be to God.' The response to several liturgical formulas including 'Ite, Missa est,' 'Benedicamus Domino,' and after the reading of the short lesson at Compline.

'Incline unto my aid, O God.' The versicle that opens every Hour of the Divine Office (except Matins, which begins with 'Domine, labia mea aperies'). The response is 'Domine, ad adjuvandum me festina' (O Lord, make haste to help me).

'The Lord be with you.' The greeting addressed by the priest to the people at several points during Mass and the Office. The people respond 'Et cum spiritu tuo' (And with thy spirit). Gueranger notes: 'The words of this greeting are especially beautiful during the weeks of Advent.'

A classification of feast days in the traditional Roman calendar, indicating a higher degree of solemnity. Gueranger explains that the Roman Pontiffs had long 'kept down the number of feasts which were above the rank of semi-doubles; that thus the Sunday, which is itself a semi-double, might not be superseded.' The Church later 'permitted several feasts, both old and new, to be ranked as of a double rite' to honor the saints against Protestant and Jansenist attacks. Doubles could be further classified as Greater Double, Double of the First Class, or Double of the Second Class.

A formula of praise to God, especially the Gloria Patri (Lesser Doxology) and the Gloria in excelsis (Greater Doxology). Hymns also conclude with a doxological stanza. During the Octave of Corpus Christi, 'if the metre admit it, they conclude with the following doxology.'

The raising of the consecrated Host and Chalice after the words of Consecration, for the adoration of the faithful. Gueranger describes the solemn moment: 'At the Elevation, when, in the midst of the mysterious silence, your Saviour, the Incarnate Word, descends upon the Altar, you must see, with the eye of your faith, the Crib, and Jesus stretching out his hands to his Eternal Father.' During the Corpus Christi procession, the Church is 'not satisfied, to-day, with elevating the Bread of life, immediately after the words of Consecration: she will carry It beyond the precincts of her churches.'

Four sets of three days (Wednesday, Friday, Saturday) of fasting and prayer observed at the four seasons of the year. Gueranger explains: 'To-day the Church begins the fast of Quatuor Tempora, or, as we call it, of Ember days. This observance is not peculiar to the Advent liturgy; it is one which has been fixed for each of the four seasons of the ecclesiastical year.' The Ember Days serve two purposes: 'to consecrate to God by penance the four seasons of the year' and to prepare for the ordination of ministers, 'which takes place on the Saturday.' Their origin may be apostolic: 'such, at least, is the opinion of St. Leo, of St. Isidore of Seville, of Rabanus Maurus.'

A reading, generally from one of the Epistles of the Apostles or a passage from the Old Testament. Gueranger instructs: 'Listen to this word of God's messengers with respect and submission, and long for Him who is the eternal Word, and who is soon to be born among men and converse with them.'

'And with thy spirit.' The people's response to the priest's greeting 'Dominus vobiscum.' Gueranger instructs: 'Answer him with reverence.'

A weekday on which no feast is celebrated; the liturgy follows the season's proper texts. Though the word originally meant 'feast day' (from the Latin feria), in ecclesiastical usage it came to designate ordinary weekdays. In Advent, ferial days are given special attention: Gueranger provides for each 'at least, one of the lessons from Isaias, which are read in the Office of Matins; adding to this a hymn or sequence.'

'Thy will be done.' From the Lord's Prayer (Pater Noster), recited aloud by the priest during the Canon of the Mass before the Communion.

The highest rank of feast, admitting of no displacement. Even within the privileged Octave of Corpus Christi, only 'feasts of first class' are celebrated, and even then with a commemoration of the Octave.

The breaking of the consecrated Host by the priest before Communion. Gueranger explains: 'An imposing and sublime rite takes place at the altar. So far, the priest has announced the death of Jesus; it is time to proclaim His Resurrection. To this end, he reverently breaks the sacred Host; and having divided it into three parts, he puts one into the chalice, thus reuniting the Body and Blood of the immortal victim.'

The act of bending the knee as a sign of adoration or reverence. Gueranger mentions 'the genuflections prescribed for the conclusion of all the Hours of the Divine Office on ferias' during Lent, and 'the rubric which bids the choir to kneel, on those same days, during the Canon of the Mass.' Before the Blessed Sacrament, the Church prescribes 'multiplied genuflections,' adoring Jesus 'who is silent in the Eucharistic Sacrament.'

The angelic hymn, sung at Mass on feasts but omitted during penitential seasons. Gueranger notes: 'If it be a feast, the priest says the angelic hymn, which the Church has made her own ever since the birth of our Saviour: if the Mass be proper to Advent, the Church forbids the joyous canticle until the new birth of her Spouse again comes to gladden her.' It begins with the words the angels sang at Bethlehem.

'Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.' The doxology appended to every psalm and canticle in the Office, and used frequently throughout the liturgy as a profession of faith in the Holy Trinity.

The reading of a passage from one of the four Gospels during Mass. Gueranger describes the solemn preparation: 'The deacon prepares to fulfil his noble office, that of announcing the good tidings of salvation. He prays God to cleanse his heart and lips.' The faithful stand during the Gospel, make the sign of the cross on forehead, lips, and breast, and listen attentively. 'The poor are to have the Gospel preached unto them.'

An intermediate formula of prayer between the Epistle and Gospel. Gueranger explains: 'The Gradual is an intermediate formula of prayer between the Epistle and Gospel. It again brings to our attention the sentiments which were expressed in the Introit.' The name derives from the steps (gradus) of the ambo from which it was traditionally sung.

'Let us give thanks to the Lord our God.' The priest's invitation before the Preface, answered by 'Dignum et justum est' (It is meet and just).

'We have them [lifted up] to the Lord.' The people's response to 'Sursum corda,' affirming that their hearts are fixed on God.

Water blessed by the Church for liturgical use, especially in the Asperges ceremony before the principal Sunday Mass. 'On the Sundays, if the Mass at which the faithful assist, be the parochial, or, as it is often called, the public Mass, two solemn rites precede it: the Asperges, or sprinkling of the holy water, and the procession.' The faithful should 'pray for that purity of heart which is needed for worthily assisting at the mysteries.'

A metrical composition of praise sung at the various Hours of the Divine Office. Each Hour has its own hymn, varying by season and feast. Gueranger provides numerous hymns, noting that 'all the hymns of the several feasts which may be kept during this octave' of Corpus Christi conclude with a special doxology.

The ritual swinging of the thurible to produce clouds of fragrant smoke over the altar, offerings, the Gospel book, and the faithful. The priest censes the altar in a 'most solemn manner' and later censes the bread and wine that have been offered, 'hereby inviting the faithful to make their prayer, which is signified by the fragrant incense, more and more fervent.'

Aromatic substance burned in the thurible during solemn liturgical ceremonies. Gueranger explains: 'This white cloud, which you see ascending from every part of the altar, signifies the prayer of the Church who addresses herself to Jesus Christ; while the divine mediator causes that prayer to ascend, united with His own, to the throne of the majesty of His Father.' The priest prays: 'Let my prayer, O Lord, be directed like incense in thy sight.'

The opening chant of the Mass. Gueranger explains: 'The priest then says the Introit. In the Masses proper to Advent, it is a cry made to the Messias, which has so much the greater power with God as it goes up to Him from the holy altar.' The Introit sets the theme for the day's liturgy, often taking its text from the Psalms or prophetic books, and frequently gives the Sunday its traditional name (e.g., 'Gaudete Sunday' from the first word of the third Sunday of Advent's Introit).

'Go, the Mass is ended' (literally, 'Go, it is the dismissal'). The deacon's or priest's dismissal at the end of Mass. During penitential seasons, 'Benedicamus Domino' (Let us bless the Lord) is substituted.

Nine exclamations for mercy at the beginning of Mass, addressed to each Person of the Trinity. Gueranger explains: 'It is followed by nine exclamations, which are even more earnest, for they ask for mercy. In addressing them to God, the Church unites herself with the nine choirs of angels, who are standing round the altar of heaven.' Three are addressed to the Father, three to the Son, and three to the Holy Ghost.

The morning praise of the Church, following Matins and greeting the dawn. Gueranger mentions the Advent hymn of Lauds and the faithful's morning devotion: the hymn 'taken from the Office of Lauds for Advent' is used to 'excite within yourself sentiments of penance, by the remembrance of the sins you have committed.' Lauds celebrates the Resurrection of Christ, the true Sun rising upon the world.

The forty-day period of fasting and penance before Easter, beginning on Ash Wednesday. Gueranger describes its liturgical marks: 'The suspension of the Alleluia; the purple vestments; the laying aside of the deacon's dalmatic, and the subdeacon's tunic; the omission of the two joyful canticles Gloria in excelsis and Te Deum; the substitution of the mournful Tract for the Alleluia-verse in the Mass.'

A reading from Scripture, the Fathers of the Church, or the life of a saint, given at Matins and at other liturgical services. Gueranger frequently refers to 'lessons from Isaias, which are read in the Office of Matins' during Advent.

A form of prayer consisting of a series of invocations with a repeated response. The Litany of the Saints, used on the Rogation Days and other solemn occasions, is 'one of the most efficacious of prayers. The Church makes use of it on all solemn occasions, as a means of rendering God propitious through the intercession of the whole court of heaven.'

The public worship of the Church, encompassing the Mass, the Divine Office, and the sacramental rites. Gueranger defines its sources: 'From these three sources' -- the Old Testament, the New Covenant, and the Church's own compositions -- 'comes the divine element which we call the liturgy.' It is 'the most pleasing to the ear and heart of God, and therefore the most efficacious of all prayers.'

The Canticle of the Blessed Virgin Mary (Luke 1:46-55), sung at Vespers every day. Gueranger describes it: 'The Church always sings at Vespers the canticle in which our blessed Lady, all full of the God whom she had within her womb, gave utterance, in the presence of St. Elizabeth, to the transports of her joy and gratitude.'

A narrow strip of cloth worn on the left forearm by the priest, deacon, and subdeacon during Mass. Originally a practical cloth for wiping the face, it became a symbolic vestment signifying the labors and sorrows of earthly life, worn in the expectation of eternal reward.

The first part of the Mass, from the Introit through the Gospel and Creed. It was so named because 'the candidates for Baptism had a right to be present' only at this portion. Gueranger explains that the Oblation (Offertory) 'immediately follows that which was named the Mass of the Catechumens.'

The night Office of the Church, consisting of psalms, lessons, and responsories arranged in nocturns. Gueranger introduces the faithful to its spirit: 'In her Office of Matins,' the Church says 'solemn words, which choirs of religious, men and women, throughout the universe, have been chanting during the deep silence of the night.' It is the longest and most substantial of the canonical Hours.

'Through my fault.' Part of the Confiteor, repeated three times with increasing intensity: 'mea culpa, mea culpa, mea maxima culpa' (through my fault, through my fault, through my most grievous fault), accompanied by striking the breast.

A vessel, often elaborately wrought in gold or silver, used to display the consecrated Host for adoration by the faithful. During the Corpus Christi procession, the Church carries the Blessed Sacrament in the monstrance 'beyond the precincts of her churches, amidst clouds of incense, and on paths strewn with flowers; and her children, on bended knee, will adore, under heaven's vaulted canopy, Him who is their King and their God.'

A division of the Office of Matins, consisting of psalms followed by lessons and responsories. On ordinary days Matins has one nocturn; on Sundays and feasts it has two or three nocturns, with the lessons drawn from Scripture, the Fathers, and the saint's life respectively.

The Little Hour prayed at the ninth hour (approximately 3 PM), commemorating the death of Christ on the Cross. Pope Urban IV granted forty days' indulgence for assisting at None during the feast of Corpus Christi.

The offering of the bread and wine at the Offertory, and by extension the second part of the Mass. Gueranger describes it as the moment when 'bread and wine are about to be offered to God' and the faithful offer themselves with the material gifts.

An eight-day period of celebration following a major feast, extending the solemnity. The feast is celebrated on its day and then commemorated for the seven days following, with the eighth day (the Octave Day) receiving special prominence. Gueranger notes that 'the octave of Corpus Christi has the same privileges as that of the Epiphany. It admits of no feasts, except those of first class; and even on these a commemoration must be made of the octave.'

The part of the Mass beginning the sacrificial action, where bread and wine are offered to God. Gueranger explains: 'Bread and wine are about to be offered to God, as being the noblest of inanimate creatures, since they are made for the nourishment of man; and even that is only a poor material image of what they are destined to become in our Christian sacrifice. Their substance will soon give place to God Himself, and of themselves nothing will remain but the appearances.'

'Let us pray.' The priest's invitation to the faithful before the Collect and other prayers during Mass and the Office.

The fifty-day period of celebration from Easter Sunday to Pentecost, marked by great liturgical joy. The Alleluia is added to every chant, the Regina Coeli replaces the Angelus, and the antiphon Vidi Aquam replaces the Asperges at Sunday Mass.

The sacred plate upon which the Host (bread) rests during the Mass. At the coronation of the emperor, he would present 'to the Pope the paten and the Host,' performing the role of subdeacon during the sacred liturgy.

'The peace of the Lord be always with you.' Said by the priest before the Agnus Dei, after placing a fragment of the Host into the Chalice (the Commixture).

'For ever and ever' (literally, 'through all ages of ages'). A doxological formula used to conclude many prayers of the Mass and Office. The response is 'Amen.'

The prayers recited after Communion, completing the thanksgiving. Gueranger describes them as 'the completion of the thanksgiving' after the Communion antiphon. The faithful join the priest here, 'thanking God for the unspeakable gift He has just lavished' and asking for the graces proper to the feast or season.

A solemn prayer of thanksgiving that immediately precedes the Canon of the Mass, varying according to the feast or season. Gueranger describes it as the moment when the priest gives expression to 'the gratitude of all mankind' and excites the faithful to an intensity of thanksgiving. It concludes with the triple Sanctus, uniting earth with the heavenly choirs. There are different Prefaces for Sundays, weekdays, and special feasts.

The first of the Little Hours, prayed at the first hour of the day (approximately 6 AM). Pope Urban IV granted forty days' indulgence for assisting at Prime during the feast of Corpus Christi.

A solemn liturgical march, often with the Blessed Sacrament, relics, or the Cross. The Corpus Christi procession is the most celebrated: the Church carries the sacred Host 'beyond the precincts of her churches, amidst clouds of incense, and on paths strewn with flowers.' Rogation Day processions historically lasted six hours, with the faithful singing litanies and visiting churches.

The variable texts assigned to the feasts of individual saints throughout the year. Gueranger's volumes include both the Proper of the Time and the Proper of the Saints, with the latter giving the histories, prayers, and Mass texts for each saint's feast day.

The variable texts of the Mass and Office that change according to the liturgical season (Advent, Christmas, Lent, Easter, Time after Pentecost). Gueranger structures his work by the Proper of the Time, providing the Mass, Vespers, and prayers specific to each Sunday and weekday of the liturgical year.

A liturgical chant in which a soloist or choir alternates with the congregation or another part of the choir. Responsories are sung after the lessons at Matins and serve to meditate on and respond to the readings. Gueranger notes that the first Sunday of Advent is sometimes called 'Aspiciens a longe, from the first words of one of the responsories of Matins.'

Three days of prayer and procession observed on the Monday, Tuesday, and Wednesday before Ascension Thursday (the Minor Rogations), and April 25 (the Major Rogation or Greater Litanies). Gueranger explains they are 'days of penance' when the Church prays to 'appease the anger of God, and avert the chastisements.' The Rogation processions historically were elaborate: 'Each day's procession lasted six hours; and when the clergy became tired, the women took up the chanting.' The faithful walked barefoot, singing the Litany of the Saints.

A directive printed in red in liturgical books, prescribing the ceremonies, gestures, and texts to be used. Gueranger frequently references rubrics, such as 'the rubric which bids the choir to kneel, on those same days, during the Canon of the Mass.'

The thrice-holy acclamation that concludes the Preface, uniting the congregation with the heavenly choirs. 'Holy, holy, holy, Lord God of hosts! Heaven and earth are full of thy glory. Hosanna in the highest! Blessed be the Saviour who is coming to us in the name of the Lord who sends him.'

Prayers recited silently by the priest after the Offertory, presenting the petition of the whole Church for God's acceptance of the sacrifice. Gueranger notes: 'Here the priest recites the prayers called the Secrets, in which he presents the petition of the whole Church for God's acceptance of the sacrifice, and then immediately begins to fulfil that great duty of religion, thanksgiving.'

A middle-rank classification for feast days, below Double but above Simple. Sundays are themselves semi-doubles. 'Feasts of double and semi-double rite are merely commemorated' when they fall within the privileged Octave of Corpus Christi.

The pre-Lenten season beginning approximately seventy days before Easter, introduced as a gradual transition into the penitential period. The Alleluia is suppressed from Septuagesima until Easter, and the Gloria is omitted on ferial days. Gueranger devotes Volume 4 to this period.

A hymn of praise sung between the Gradual (or Alleluia) and the Gospel on certain solemn feasts. Gueranger notes that sequences 'are derived' from tropes, and were 'much loved by the faithful of the middle ages.' Of the Corpus Christi Sequence (Lauda Sion), he writes: 'The Church, the true Sion, expresses her enthusiasm, and love, for the living and life-giving Bread, in words which, at first sight, would seem too precise and scholastic to be adapted to a poetic form or sentiment.' The most famous sequences include the Lauda Sion, Dies Irae, Stabat Mater, Veni Sancte Spiritus, and Victimae Paschali Laudes.

The Little Hour prayed at the sixth hour (midday), recalling the Crucifixion. Gueranger quotes the Church's cry at Sext: 'Pierce my flesh with Thy fear,' expressing holy awe before God's majesty.

The lowest rank of feast day in the traditional Roman calendar. A simple feast has fewer liturgical elements than a semi-double or double feast, with fewer proper texts and less ceremonial elaboration.

A designated church in Rome where the Pope or his representative celebrated Mass on particular days of the liturgical year. Gueranger frequently notes the stational church: 'The Station for the Wednesday is at St. Mary Major, on account of the Gospel of the Annunciation.' The stational liturgy expressed the unity of the Roman Church under its bishop.

A long, narrow strip of vestment cloth worn by priests and deacons, signifying the priestly or diaconal office. At the coronation of emperors, 'even the stole was given him: as recently as 1530, Charles V on the day of his coronation, assisted Clement VII in quality of deacon.' The stole is worn differently by priests (crossed over the chest) and deacons (over the left shoulder).

A loose-fitting white vestment worn over the cassock by clergy and servers at liturgical functions other than Mass. It is a shorter form of the alb, reaching to the knees, with wide sleeves.

'Lift up your hearts!' The priest's exhortation before the Preface, calling the faithful to elevate their minds to God.

The vessel in which incense is burned during liturgical ceremonies. At High Mass, the priest blesses the incense and censes the altar. Gueranger describes the thurible mystically: in the revelations of St. Gertrude, the Sacred Heart 'is a golden thurible, whence there ascend as many different sorts of fragrant incense, as there are different races of men, for all of whom our Redeemer died upon the cross.'

The Little Hour prayed at the third hour (approximately 9 AM), commemorating the descent of the Holy Ghost at Pentecost. Pope Urban IV granted forty days' indulgence for assisting at Tierce during the feast of Corpus Christi.

A mournful and protracted chant that replaces the Alleluia during penitential seasons. Gueranger explains: 'After the Gradual of the Mass, instead of the thrice repeated Alleluia, which prepared our hearts to listen to the voice of God in the holy Gospel, we shall hear but a mournful and protracted chant, called, on that account, the Tract.' It consists of psalm verses sung without the joyous responsorial form. During Lent, the Church 'denies herself this demonstration of gladness, until such time as her divine Spouse has passed through that sea of bitterness.'

A liturgical embellishment or interpolation added to existing chants, popular in the medieval period. Gueranger explains that tropes 'were much loved by the faithful of the middle ages; it is from them that our proses or sequences are derived.'

The outer vestment proper to the subdeacon at solemn Mass. Like the dalmatic, it is omitted during penitential seasons. Gueranger notes that during Advent, 'the sub-deacon' does not wear 'the tunic,' but on Gaudete Sunday, 'the subdeacon' resumes it.

The evening Office, consisting of five psalms, a hymn, the Magnificat, and prayers. Gueranger devotes an entire chapter to it: 'The Office of Vespers, or Evensong, consists firstly of five psalms with their antiphons.' The Magnificat is always sung at Vespers, as 'Mary is almost incessantly before our minds' during Advent. Vespers is one of the Hours most frequently attended by the faithful.

'I saw water.' The antiphon that replaces the Asperges during Paschal Time, referring to the vision of water flowing from the Temple (Ezekiel 47). It expresses the joy of the baptismal grace received through Christ's Resurrection.

A day of preparation before a major feast, often observed with fasting and special liturgical texts. Gueranger describes the Vigil of Christmas as particularly solemn, and the Vigil of the Nativity of St. John the Baptist as an important day in the liturgical calendar. The Church 'counselled a fast on the vigil of the feast' of the Visitation, following the ancient practice of preparing for great solemnities by penance and prayer.