Gregors Messe 2 - Misa de san Gregorio 2

Aviso: En estos momentos y hasta el momento de mi exposición oral, los posts relacionados con la Misa de San Gregorio, están en constante aunque a veces poco apreciable modificación. Disculpad la informalidad por esta vez.
¡Gracias!

Ahora os hablaré de la Misa de san Gregorio. Sin embargo, tengo que hacer el trabajo en inglés y, a pesar de que mi inglés es muy flojo, tengo que pasarlo aquí a limpio. Espero que me disculpéis, pero voy corta de tiempo. Estoy convencida de que entenderéis perfectamente lo que escriba, pues no he pasado ni el First Certificate.

Ahí va:

The first thing I have to say is that there are not too many researches about this theme. We can blame about it the deficient sources we have from those days about its significance and iconography.

According to M. Vloberg, the first news we have about s. Gregory's Mass date from the XIII aC; however, the first graphic representation is from the c.XV in the Sta Croce in Jerusalem church (en la Schatzekammer o algo así en alemán, cámara del tesoro en castellano, aunque disculpad mi ignorancia, pues no sé lo que es eso a parte de un cuarto con un tesoro tipo Aladín XD). Its origins cannot be found in a concret book but in several texts, inscriptions and signs in books of hours, pictures and illustrations.To understand the reason of the legends' beginning, we must know which was the context:

Since the last years of the XIII aC and specially the XIV aC, people had the need to visualize in a tangible way the religious themes, for example, they used to dramatize some biblical scenes (los misterios y moralidades que luego se convertirían en los autos sacramentales en el s.XVI son un buen ejemplo de ello y como queda fuera del trabajo, lo digo en castellano xD). The eucharistic piety and the idea about the real presency of Christ in the mass were accentuated. This was the origin of hundreds of new miracles like the related to the host and bleeding corporals (the altar-linens).

The idea about the death changed in that time. In the past, the death was something collective and the Final Judgement was seen like something that would happen all over the world. At the XIII aC there was a change in this mentality; ¡the one who would be judged by God it's you! So the masses for the deceased, to make them wait less time to go from purgatory to heaven, increased in number, quality and development.

S. Gregory was easy to related with these kind of masses and indulgences for deceased because of some stories about him, such as "the Gregor's Masses", which we don't have to confuse with "the Gregor's Mass":

The story tells that when he was an abbot, there was a monk, Justus, who became ill. The monk died and the monks of the monastery noticed that he had broken his poverty vow. They buried him in a not christian way because of this. Gregory toke pity on him and said 30 masses for his soul. After de masses, Justus's spirit said to Gregory that he was going to the heaven; and this is the happy ending and one of the reasons for which he has this importance in the deceased masses.

The s. Gregory's Mass was only one. A Good Friday, while the Papst Gregory I was presiding a mass, there was a woman (sometimes the sources says that it was Gregory) who hat doubts about the presence of Christ in the Sacramental Bread. Suddenly, on the altar, Christ appeared with all his martyrdom instruments. Then, he made paint what had succeded there on a wall of the church.

If a certain number of prayers (Ave Maria, Pater Nostrum and 7 more which were given by Christ during the miracle to s.Gregory) were prayed in front of that picture, you would get a certain number of indulgences.

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