A Mass offered for a votum,
a special intention. So we frequently find in prayers the expression,
votiva dona (e.g., in the Leonine Sacramentary, ed. Feltoe, p. 103),
meaning "gifts offered with desire [of receiving grace in return]". The
Mass does not correspond to the Divine Office for the day on which it
is celebrated. Every day in the year has appointed to it a series of
canonical hours and (except Good Friday) a Mass corresponding,
containing, for instance, the same Collect and the same Gospel. So Mass
and Office together make up one whole. Normally the Mass corresponds to
the Office. But there are occasions on which a Mass may be said which
does not so correspond. These arevotive Masses.
The principle of the votive
Mass is older than its name. Almost at the very origin of the Western
liturgies (with their principle of change according to the Calendar)
Mass was occasionally offered, apparently with special prayers and
lessons, for some particular intention, irrespective of the normal
Office of the day. Among the miracles quoted by St. Augustine in "De
civ. Dei", XXII, 8, is the story of one Hesperius cured of an evil
spirit by a private Mass said in his house with special prayers for him
-- a votive Mass for his cure. The first Sacramentaries contain many
examples of what we should call votive Masses. So the Leonine book has
Masses "in natale episcoporum" (ed. Feltoe, pp. 123-26), "de siccitate
temporis" (ibid., 142), "contra impetitores" (ibid., 27), and so on
throughout. Indeed the Masses for ordination and for the dead, which
occur in this book and throughout the Roman and Gallican Rites, are
really examples of votive Masses for all kinds of occasions, for
ordinations (ed. Wilson, pp. 22-30, etc.), for those about to be
baptized (ibid., 34), anniversaries of ordinations (153-54), nuns
(156), for the sick (282), for marriages (265), kings (276), travellers
(283), the dead (301 sq.), and a large collection of Masses of general
character to be said on any Sunday (224-44). In this book the name
first occurs, "Missa votiva in sanctorum commemoratione" (p. 367;
Rheinau and S. Gallen manuscripts). The Gregorian Sacramentary, too,
has a large collection of such Masses and the name "Missa votiva"
(e.g., P.L., LXXVIII, 256).
So all through the Middle
Ages the votive Mass was a regular institution. The principle came to
be that, whereas one official (capitular) high Mass was said
corresponding to the Office, a priest who said a private Mass for a
special intention said a votive Mass corresponding to his intention.
The great number of forms provided in medieval Missals furnished one
for any possible intention. Indeed it seems that at one time a priest
normally said a votive Mass whenever he celebrated. John Beleth in the
thirteenth century describes a series of votive Masses once said (fuit
quoddam tempus) each day in the week: on Sunday, of the Holy Trinity;
Monday, for charity; Tuesday, for wisdom; Wednesday, of the Holy Ghost;
Thursday, of the Angels; Friday, of the Cross; Saturday, of the Blessed
Virgin (Explic. div. offic., 51). This completely ignores the
ecclesiastical year. But there was a general sentiment that, at least
on the chief feasts, even private Masses should conform to the Office
of the day. It is well known, for instance, that our feast of the Holy
Trinity began as a votive Mass to be said on any Sunday after
Pentecost, when there was no feast. This idea of allowing votive Masses
to be said only when no special faest occurs finally produced the rules
contained in our present missal (1570). According to these we
distinguish between votive Masses strictly so called and votive Masses
in a wider sense. The first are those commanded to be said on certain
days; the second kind, those which a priest may say or not, at his
discretion.
Strict votive Masses are,
first, those ordered by the rubrics of the Missal, namely a Mass of the
Blessed Virgin on every Saturday in the year not occupied by a double,
semi-double, octave, vigil, feria of Lent, or ember-day, or the
transferred Sunday Office (Rubr. Gen., IV, 1). This is the "Missa de S.
Maria" in five forms for various seasons, among the votive Masses at
the end of the Missal. To this we must add votive Masses ordered by the
pope or the ordinary for certain grave occasions (pro re gravi). Such
are for the election of a pope or bishop, in time of war, plague,
persecution, and so on. Such votive Masses may be ordered by the
ordinary on all days except doubles of the first or second class, Ash
Wednesday, and the ferias of Holy Week, the eves of Christmas and
Pentecost; except also days on which the office is said for the same
intention or event as would be prescribed by the votive Mass. In this
case the Mass should conform to the office as usual. A third kind of
strictly votive Mass is that said during the devotion of the so-called
"Forty Hours". On this occasion the Mass on the first and third days is
of the Blessed Sacrament; on the second day it is for peace. But on
doubles of the first and second class, Sundays of the first and second
class, on Ash Wednesday, in Holy Week, during the octaves of Epiphany,
Easter, Pentecost, on the eves of Christmas and Pentecost, the Mass of
the day must be said, with the collect of the Blessed Sacrament added
to that of the day under one conclusion.
The other kind of votive
Mass (late sumpta) may be said by any priest on a semidouble, simple or
feria, at his discretion, except on Sunday, Ash Wednesday, the eves of
Christmas, Epiphany, Pentecost, during the octaves of Epiphany, Easter,
Pentecost, Corpus Christi, Holy Week, and on All Souls' Day. Nor may a
votive Mass be said on a day whose Office is already that of the same
occasion; but in this case the corresponding Mass of the day must be
said, according to the usual rubrics. A votive Mass may be taken from
any of those at the end of the missal, or of the common of Saints, or
of their propers, if the text does not imply that it is their feast. A
Sunday or ferial Mass may not be used as a votive Mass. Nor may it be
said of a Beatus, unless this is allowed by special indult.
The Gloria is to be said in
votive Masses pro re gravi unless the colour be violet; also in votive
Masses of the Blessed Virgin on Saturday, of angels, whenever said, in
those of saints, when said on a day on which they are named in the
Martyrology or during their octaves. The Creed is said in solemn votive
Masses pro re gravi. The first and third Masses of the Forty Hours have
the Gloria and the Creed, not the Mass for Peace (but if said on a
Sunday it has the Creed). Solemn votive Masses have only one collect;
others are treated as semidoubles, with commemorations of the day,
etc., according to the usual rule. The colour used for avotive Mass is
the one which corresponds to the event celebrated; except that red is
used for Holy Innocents. It is red for the election of a pope, white
for the anniversary of a bishop's election or consecration, violet in
the general case of asking for some special grace and for the Passion.
The particular case of votive Masses for each day of the week,
corresponding to votive Offices ordered by Leo XIII, is now abolished
by the Decree "Divino afflatu" of 1 Nov., 1911. Requiems and Masses for
marriages are really particular cases of a votive Mass, which are
considered in their place.
The unchangeable character
of the Eastern liturgies excludes anything really corresponding to our
votive Mass. But they have a custom of singing certain troparia,
sometimes of reading special lessons on certain anniversaries and
occasions, which is virtually what is done in the Latinvotive Masses.
Written by Adrian Fortescue. Transcribed by Herman F. Holbrook. Mortem
tuam annuntiamus, Domine, et tuam resurrectionem confitemur.
The Catholic Encyclopedia,
Volume XV. Published 1912. New York: Robert Appleton Company. Nihil
Obstat, October 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John
Cardinal Farley, Archbishop of New York
Bibliography
BONA, Rerum liturgicarum
libri II, I, xv, 3; BENEDICT XIV, De SS. sacrificio Missae, III, xxiii;
DE HERDT, S. Liturgiae praxis, I (Louvain, 1894), 26-54; LE
VAVASSEUR-HOEGY, Manuel de liturgie, I (Paris, 1910), 222-231.
