[Rationale divinorum officiorum]

This was done so that the people, seeing the clergy chanting, might take the whole thing as an example. Yet, this time acts almost as a veil or wall suspended or placed between the clergy and the people, so that they might not behold one another, as if it were said by the very act: "Turn away your eyes, lest you look upon them." In the time of the Passion, however, all veils are removed, because at the Lord's passion the veil of the temple was rent, and through it the understanding of the spiritual law, which had previously been hidden, was revealed to us, as has been promised. The door of the heavenly King was opened, and strength was given to us so that we might not be overcome by carnal desire. Nevertheless, the veil that divides the sanctuary from the clergy is drawn back or raised on the evening of each Sunday in Lent, when the office of the Lord's Day begins, so that the clergy may look into the sanctuary, because on Sunday the resurrection is commemorated. This is also done on the six Sundays because there was no age in which there was not eternal joy. Joy is indeed figured by that which is veiled from heaven, which is signified by that veil. Hence it is that we do not fast on Sundays, and this is on account of the glory of the Lord's resurrection. For the first Sunday signifies the joy that our first parents had in paradise before sin. The second Sunday signifies the joy that a few had in Noah’s ark while all others were submerged in the flood. The third, that which the sons of Israel had while others were afflicted by famine under Joseph. The fourth, that which they had living in peace under Solomon. The fifth, that which they had returning from the Babylonian captivity. The sixth, that which the disciples had from the resurrection until the ascension, when the Bridegroom was personally with them. In the feasts of nine lessons during Lent, the veil itself is raised or drawn back. But this does not stem from the primary institution of the church, because at that time no feast was celebrated solemnly during Lent. But if any feast occurred, on whatever day it fell, a commemoration was made of it on the Saturday and Sunday, as is held in the canon of Pope Martin and in Burcardus, Book 13. And all this was due to the sadness of that time; afterward, the custom in the contrary obtained, so that a feast of nine lessons is celebrated solemnly on its own day, and nonetheless it is fasted. Furthermore, curtains are extended in churches during feasts for the sake of ornament, so that through visible ornaments we may be moved to invisible ones. They are colored with five various colors, as has been promised, so that through the diversity of the colors themselves, it may be noted that a person who is the temple of God should be adorned with a variety or diversity of virtues. The white curtain signifies purity of life; the red, charity; the green, contemplation; the black, the mortification of the flesh; the livid, tribulation. Moreover, cloths of various colors are sometimes suspended over the white curtains, to note that our heart should be purged of vices and that there should be in it the curtains of virtues and a variety of good works. Furthermore, on the feast of the Lord's Nativity, some churches suspend no cloths, some vile ones, and some good ones. Those that suspend none represent our blushing; for even if there is the greatest joy for us in the Savior being born, we should not be without blushing, for it was indeed a sin that the Son of God emptied Himself for our sake, taking the form of a servant. And

Therefore, even at His death, we do not celebrate with joy, but we hold a very severe fast, even though at the death of other saints we celebrate with joy and indulge ourselves a little more luxuriously in food and drink, as was said in the sixth part under the section on Good Friday original: "sub parafceue". Indeed, it is a cause for blushing for us that the Lord died on account of our sins, whereas the saints did not suffer on account of our sins, but on account of Christ. Those who suspend vile cloths signify that the Lord donned a servile form, and that He was wrapped in vile cloths on that day. Those who suspend good ones attend to the joy of the King being born and show what kind we ought to be in the reception of such a great guest. In some churches, the altar is adorned with precious palls at Easter, and they place veils of three colors underneath: red, sub-white off-white or light-colored, and black, which designate three times. After the first lesson and responsory are finished, the black veil, which signifies the time before the Law, is removed. After the second lesson and responsory are finished, the sub-white one, which designates the time under the Law, is removed. When the third is finished, the red one, which signifies the time of grace, is removed, in which, through Christ’s passion, access to the Holy of Holies and to eternal glory is opened to us. Regarding the palls and vestments of the altar, it was spoken of in the treatise on the altar. On principal feasts, the treasures of the church are brought into public for three reasons. First, for the consideration of caution, that is, so that it may appear how cautious one has been in keeping them who was bound to keep them. Second, for the veneration of the solemnity. Third, for the memory of the offering, namely, in memory of those who first offered them to the church. When, however, the church is adorned festively within and not without, it mystically invites us to consider that all its glory is from within. For although it may be despicable outwardly, in the soul, which is the seat of God, it shines, according to that: "I am black but beautiful." And the Lord through the prophet: "For my inheritance is glorious to me." The prophet, also considering this, says to the Lord: "I have loved the beauty of your house," which faith, hope, and charity adorn especially. Thus, the material church must be cleansed even as the spiritual, about which it is spoken in the sixth part under the title concerning Easter and the Fifth Day of the Supper Maundy Thursday. In some churches, ostrich eggs oua ftrutionum eggs of ostriches and similar things, which induce admiration and which are rarely seen, are accustomed to be suspended so that through this the people may be drawn to the church and more deeply affected. Again, some say that the ostrich, as a forgetful bird, leaves its eggs in the sand, and when a certain star is seen, it remembers and returns to them, warming them with its gaze. The eggs, therefore, are suspended in churches to note that a person, having been abandoned by God on account of sin and only illuminated by divine light, remembers, repents of their sins, and returns to Him through the gaze of His mercy, through which—in a way that is said to be secret—in Luke, it is said that the Lord looked upon Peter after he denied Christ. They are also suspended so that in them everyone may contemplate that a person easily forgets God, unless, illuminated by the star—that is, the Holy Spirit pouring forth graces—they remember to return to Him through good works. Truly, in the primitive church, the sacrifice was made in wooden vessels and common vestments, for then there were wooden chalices and golden priests; now, however, it is the opposite.