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Then the Archbishop receiveth from the Master of the Jewel Office the Queen's Ring, and putteth it upon The Ring. the Fourth Finger of Her Right Hand, saying,
ECEIVE this Ring, the seal of a sincere Faith; and God, to whom belongeth all Power and Dignity, prosper you in this your honour, and grant you therein long to continue, fearing him always, and always doing such things as shall please him, through Jesus Christ our Lord. Amen.
Then the Archbishop taketh the Crown from off the The Crown.
ECEIVE the Crown of glory, honour, and joy; and God the Crown of the faithful, who by our Episcopal hands (though unworthy) doth this day set a Crown of pure Gold upon your head, enrich your Royal heart with his abundant grace, and crown you with all princely virtues in this life, and with an everlasting Crown of glory in the life which is to come, through Jesus Christ our Lord. Amen.
The Queen being crowned, all the Peeresses put on their Coronets.
Then the Archbishop putteth the Sceptre into the The Sceptre Queen's Right Hand, and the Ivory Rod with the Dove and Ivory Rod. into Her Left Hand; and sayeth this Prayer:
this thy Servant ADELAIDE our Queen, that by the powerful and mild Influence of her Piety and Virtue, she may adorn the high Dignity which she hath obtained, through Jesus Christ our Lord. Amen.
The Queen being thus Anointed, and Crowned, and
having received all Her Ornaments, the Choir sing this following Anthem:
ALLELUJAH: For the Lord God Omnipotent reigneth. The kingdom of this World, is become the kingdom of our Lord, and of his Christ. And he shall reign for ever and ever, King of Kings, and Lord of Lords. Hallelujah.
As soon as this Anthem begins, the Queen ariseth and goeth from the Altar, supported by Her two Bishops, and so up to the Theatre. And as She passeth by the King on His Throne, She boweth Herself reverently to His Majesty, and then is conducted to Her Own Throne, and without any further Ceremony taketh Her place in it: Reposing Herself till She comes down, with the King, to receive the Holy Communion.
Modus faciendi tonsuras et coronas primas.1
N prima ordinatione2 clericorum, quæ potest fieri extra missam, quacunque hora ante prandium, primo videndum est, et diligenter attendendum, quod sint liberi et legitimi
In the notes to this Office, and that which succeeds, of conferring Orders, I shall give the chief variations of the following manuscript pontificals: viz. the Bangor; the Winchester;-and the Exeter. The first of these is unhappily mutilated in many parts of these offices; initial letters have been cut out, and of course with them much of the text upon the reverse of the leaves: and besides, the rubrics have been much rubbed and defaced.
As regards the arrangement of this first office, "ad clericum faciendum," the Exeter pontifical does not place it immediately before the services of Ordination, as in the text and the other MSS. but immediately succeeding the "Confirmatio puerorum," and before the "Dedicatio ecclesiarum." The reader will see this by referring to the table of the contents of that pontifical, in the first volume of this work, p. cxxiij. Such an arrangement is unusual: for
although the other MSS. do not agree in placing it next after the order of confirmation (as do the pontifical from which the text is taken, and another in Trinity College, Dublin, MS. B. Tab. 3. No. 7), yet they do not separate this first office, from the other forms of Ordination.
The title of this Office in the Exeter pontifical is, "Collatio primæ tonsuræ."
2 This rubric, and the succeeding paragraph are omitted by the Bangor, Winchester, and Exeter pontificals. The second paragraph has reference to those cases in which confirmation had been neglected at its proper period, early childhood; and some particulars relating to females are mixed up with it, not concerned with the giving of the tonsure.
3 This is contrary to the order of the present Roman pontifical, the rubric of which allows that, "Clericatus, seu prima tonsura, quocumque die, hora, et loco con
diœcesis suæ, et ab episcopo confirmati, non conjugati, nec aliqua irregularitatis aut inhabilitatis nota respersi. In quibus vero casibus episcopus potest dispensare primo cum eis dispenset, et si non sunt confirmati, confirmet eos ut supra.
ferri potest." And in his commentary upon this, Catalani has fallen into an error, where he says that the Tonsure, 66 ex omnium scriptorum sententia, et ex recepta ecclesiæ praxi, quovis anni tempore, qualibet die, et hora, et loco conferri potest." Comment. in Pontif. Rom. Tom. 1. p. 49. That the modern Roman Use knows no limit as to time for the conferring of the Tonsure, is evident from a comparison of the rubric at the commencement of the office "De minoribus ordinibus," concerning which last it is expressly stated to be lawfully conferred" in mane tantum."
4 The general opinion of the canonists seems to be, that a bishop might have conferred the tonsure (but not other orders, even the minor) out of his own diocese, "subditis suis." This however would be influenced by the custom of the time. The reader will find more remarks upon this subject in the preliminary dissertation.
5 Under this head would fall ignorance, such as of the rudiments of the Faith, or to be unable to read or write. As to the first, from the earliest ages a knowledge of the creed was required
of those who were to be baptized, and much more therefore of candidates for the ministry: as to the second, whatever the practice might have been, the theory in England always was, that every clerk should be able at least to read: and this was the well-known test by which men were allowed "benefit of clergy." In the thirteenth century, it was strictly forbidden by Boniface VIII, "Nequis episcopus infanti, vel illiterato tonsuram clericalem conferret, ita ut qui contrafecerit, in eo in quo peccaverit puniatur, per unum annum a collatione clericalis tonsuræ dumtaxat noverit se suspensum." De temp. Ordin. cap. ult.
6 See Vol. 1. p. 34.
That confirmation should precede ordination to any rank or degree in the ministry of the Church, is a very ancient rule, and, I doubt not, apostolic. To this effect it would certainly seem that we should interpret the viij th canon of the council of Nice: “ Περι των ὀνομαζόντων μεν έαντους Καθαρους ποτε, προσερχομενων δε τη καθολικῃ και αποστολικῇ εκκλησία, εδοξε τη άγια και με γαλῃ συνοδῷ, ώστε χειροθετουμενους αυτους μενειν όντως εν τῷ